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And among laypeople, newcomers are the kings and queens, the focus of all liturgical leadership. Every deacon's announcement throughout the liturgy is scripted to enroll newcomers, and that script is honed weekly. We give people no books to get lost in, only the music they will sing—and there's plenty of that. We choose and compose music for people to learn by ear as much as by sight-reading, and we introduce it. We tell them only what they need to know next—never scaring them by telling them they're going to dance later on! By the time they've kissed the Scriptures after the sermon, and sung and prayed aloud and shared the Eucharist, nearly all our newcomers are ready to join in dancing too. Now I'd like you to see for yourselves what I've been talking about. Our building floor plan and orientation adapts Syrian tradition from early centuries, when Christian and Jewish synagogues were similar.2 And our movements reflect early Byzantine use, more than Latin models. It's a two-room space, allowing processions back and forth between them. The altar stands before the entry doors, greeting newcomers with Jesus' chosen sign of hospitality, and our open-air baptistery beckons beyond. The service begins as clergy move among the people with affectionate greetings, and a short singing rehearsal; and then clergy and people together process into the nave—much as Byzantine Christians did at Hagia Sophia. In the nave we sit facing each other, while the presider sits a little elevated for preaching. (Our presider's throne is Asian style—in fact a Thai elephant howdah—broad rather than lofty.) The ambo rises at the opposite end of the seating, with a menorah and screen behind it, evoking the Jerusalem Temple layout, but pointing instead to our altar table beyond. In this way the whole gathering is orientated to the altar throughout the service. Following each reading deep Japanese bells begin two minutes' sitting in silence. Then the sermon and people's sharing end with an Alleluia procession, as we carry the Scriptures among the crowd for people to touch and kiss: you may have seen this affectionate ceremony in synagogues and Ethiopian churches. |
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