Читать книгу Runagates in Scarceness - O.C. Edwards - Страница 6

While the bell was calling the community to prayer, Canon Bothwell vested to officiate at Evensong. Over his cassock and surplice he adjusted his academic hood and pulled his black scarf over his head, checking the mirror to make sure its ends hung down evenly in front. Though the full-length mirror in the vesting room had been losing mercury off its back for most of the hundred thirty years since the seminary was founded, and its reflective surface was, as usual, further diminished by a layer of dust on its surface, it nevertheless returned enough of an image for Bothwell to be amused by the memory of overhearing a student describe his appearance as that of a plump icon. His hair did indeed recede over a forehead that bulged as though (they had said) his skull had difficulty in containing his brain. Even the un-Byzantine tortoiseshell of his owlish glasses contributed to the overall numinous effect, and his goatee and moustache could have been modeled on those of St. John Chrysostom. Only the protuberance of the well-bred paunch billowing his surplice conflicted with the gaunt image of Eastern asceticism. A mere flick of his preaching tabs was all that remained to render him decently habited to officiate at the evening service.

Leaving the oily smell of the dark oak vestment cases and making his way across floors worn uneven by generations of student feet, he left the sacristy and entered the place of worship. Passing alongside the altar area, he went behind the long choir where the student body members faced each another across the central aisle and then turned to walk between the shallow nave where visitors sat (called “the court of the gentiles”) and the back of the stalls facing the altar. That row of stalls seated the faculty, who maintained their surveillance to ensure that all was done “decently and in order.”

Reverencing the altar, he settled on his knees in the Sub-dean’s stall, assuring himself by a quick check that his Prayer Book, hymnal, and psalter were marked at the proper places. Then he buried his head in his hands, using the “shampoo position” favored by many Anglicans as the appropriate posture for addressing their God. The act of vesting had helped release him from the wandering and repetitious discussions of the afternoon’s faculty meeting, so his devotions now were not so much explicit instructions to the Deity as returning awareness of the Presence in which he and all creatures always dwell.

The student organist in the loft finally completed the prelude, a showy piece chiefly notable for its variations in volume and tempo. Bothwell’s recitation of the opening words of the evening office managed to restore the mood of recollection that had been blasted by the organ’s blare. After twenty-two years at Chase Clergy Training College (this archaic British designation being one of a number of his affectations that the founder had imposed on the institution), the Canon knew all the words of the Prayer Book’s sixteenth-century translation of the Psalms and the tones to which they were set. This knowledge freed him to relax in his seat while chanting with the community and at the same time safely glance around the chapel without endangering the flow of plainsong from his lips.

When in the 1830s Bishop Philander Chase became disgruntled with Kenyon and Bexley Hall, the college and seminary he had founded in Ohio, he had returned to his English friends to seek funds for erecting in the wilderness of Indiana yet another school for the prophets. This chapel was the first fruits of those efforts. In accord with the tastes of its ducal donor, the building was chaste Georgian. Large windows with rounded tops and clear glass panes let in what remained of the winter evening light, fading light that had its life prolonged and sustained for a moment longer by the white paint covering the wainscoting and the gated period pews that boxed in their inhabitants. Even the triple-decker pulpit of the period had been retained, as had also the tablets above the holy table setting forth the Ten Commandments, the Creed, and the Lord’s Prayer.

Large brass chandeliers with more arms than octopi held aloft candles, although they were now fake and wired. The only ripple in this serene pond of Georgian order was an immense brass sanctuary lamp that hung from the ceiling on a long chain, the gift of a turn-of-the-century patron who often raided Europe for pious objects with which to ornament and edify the seminary. The Gothic exuberance of both its design and devotional style was foreign in this locale of good taste and restraint, and the rest of the building seemed to hold aloof from it in a typically British response to a foreigner. Since the sacrament was not reserved at Chase anyway, the flickering light was frustrated in its efforts to pay tribute to the Eucharistic presence of Christ.

The chanting community had already expressed in the words of the sixty-eighth Psalm its willingness to let God arise and his enemies be scattered, when Canon Bothwell had his attention distracted from an inspection of the student body by a phrase from the sixth verse, glorious in its archaic verbiage: “letteth the runagates continue in scarceness.” Would those who were busy revising the Book of Common Prayer merely update runagates into renegades, or did the Hebrew mean something else? At any rate, renegades were pretty scarce around there, although Bothwell thought he had heard once that Chase’s Wisconsin rival, Nashotah House, had been used as a hideout by a Chicago gangster during Prohibition. Nothing so exotic had ever happened at Chase. He had long since lost his naiveté about seminarians and knew they had most of the weaknesses of non-seminarians, but usually these foibles did not manifest themselves so dramatically and publicly. Runagates were scarce at the Clergy Training College.

Later, after he had unvested, Bothwell walked down the sidewalk connecting the sacristy with the arched walkway between the chapel and the Green Building. The chapel windows were dark now, except for the small round one looking out from the loft where the organist was plotting his next assault on the ears of the faithful. Standing under the arch, Bothwell waited for Tom Wright, the professor of pastoral theology, with whom he always had a glass of sherry after Evensong on days the faculty met. Their merger of clinical views with historical interpretation was usually livelier and probably more productive than the session inspiring it. While he waited for Tom, who was either picking up a book from the library, meeting the need of a student who had waylaid him, or doing whatever else was keeping him, the Canon looked out over the campus. Night had fallen now, and the campus was illuminated by lamps hung over doorways and set on posts along the walks.

The chapel had been the first of the seminary buildings, and no other permanent ones were erected until the Dean in the 1890s had convinced some industrialist Episcopalians in Indianapolis that their own amour propre required that their clergy be trained in a setting of dignity. One of them knew that the architect to commission was H.H. Richardson, who had recently given ponderous nobility to houses and depots, churches and banks. Since the chapel had been erected at the back of the block, Richardson created a layout similar to the shape of a tuning fork, with the chapel serving as the handle. The Dean had two buildings put down on what remained of the block, each on a prong of the fork, and connected by arcades at their north ends with the front of the chapel. The two buildings, which faced each other over a wide quadrangle, were constructed of different materials. The building to the east of the chapel, housing administrative offices, class rooms, and library, was made of Indiana limestone embellished with marble, granite, and a little brick; and it was always referred to as “The School.” Its opposite number, the Green Building, owed its inspiration to the muse responsible for lodges being erected at that time in national parks; its materials were shingles, logs, and rough lumber, all of which were stained to the color giving the building its name. Here the single students lived, ate, and had such facilities as they enjoyed for entertainment, exercise, and the household chores of bachelors.

Obscured by the arcade and wrapped in his black cloak, Bothwell watched his breath turn to fog in the cool night air. His attention was arrested from this inspection by the sound of footsteps from the direction of the chapel. Turning, he saw the back of a tall young man whose legs were khaki stovepipes emerging beneath a B-24 flight jacket. The lamp over the door highlighted a blond crew cut, and Bothwell knew from that and from the figure’s athletic grace that the celebrity of the Junior class (as first-year students were called) was exiting the building: Seth Clarke, late first lieutenant in the Army’s Special Forces and Medal of Honor winner in a war in which there appeared little honor to be gained.

Clarke turned neither to the right nor to the left but instead walked toward the dark, unpaved middle section of the quad. Bothwell looked in the direction the young man was headed and saw the person Clarke was moving to intercept. Even in the reduced light Bothwell could see that she was dressed with chic that seldom graced the campus of CCTC. While most of the student wives still wore miniskirts, this young woman was clad in a tweed jacket and flannel trousers. Something about the way the bottom of the jacket swirled reminded Bothwell of the fox-hunting crowd when he was at Cambridge, but a style utterly masculine on them acquired an exquisitely feminine aspect on her. When she emerged into light, Bothwell recognized her as Clarke’s wife, Sheila, who was no less a celebrity, having been Miss Illinois. At Atlantic City she had won the swimsuit competition and was generally admitted to have been the nearest thing to a real beauty there, but rumors leaked that she had not been in the running for the friendship award. Her talent had been dramatic reading, which is to say she had no talent. In reality, it was as a couple that Sheila and Seth were best known. Their meeting at a bond rally when Clarke was back in the States to be decorated by the President, their whirlwind courtship, and their honeymoon cut short by emergency orders had been one of the few romantic things to fill space in newspapers otherwise devoted to accounts of unavailing warfare abroad, riots at home, and gloom and violence everywhere.

“Did you come to meet me?” Clarke called to his wife as they neared each another. Bothwell thought his voice sounded both a little surprised and a little hopeful.

“No, I didn’t really expect to see you. I left a note explaining.” Sheila changed course enough that she could walk past without stopping.

“But what about supper?”

“It’s on the stove. All you have to do is heat it twenty minutes at 350 degrees and peel the foil off.”

“Not another of those damn TV dinners!”

Sheila had already reached the bottom steps of the chapel. She stopped, turned toward him, and said, “I’m sorry, I can’t be the breadwinner and the maid and the cook and everything else. Besides, I have to make my meditation. Don’t think that because you are the seminarian, you are the only one in the family who can have a spiritual life.” With that she ran up the steps and entered the chapel. Seth walked off into the dark, hands in his pockets, his shoulders rounded, his athlete’s stride reduced to a shuffle.

Later, seated in the Wright’s living room, Bothwell was warmed not only by the roaring fire, but also by the room’s comfort and the welcome of Tom and his wife Mary, an artist. Less formal than his own parlor and less orderly as well, the room nevertheless made him feel very much at home. The Wrights’ concern for the comfort of their guests was summed up for Bothwell in the way every place to sit was within easy reaching distance of a surface on which to rest a glass or an ashtray. The room’s furnishings were eclectic, chosen for comfort rather than period, and carrying associations with the places the Wrights had lived. The pictures on the walls were divided between Mary Wright’s work and that of friends with whom she had exchanged pieces. Her own represented an earlier period when she had done landscapes in an impressionistic style. Nowhere to be seen was her current work, canvases on which were juxtaposed bands of color only slightly modeled or shaded with the economy, order, and aesthetic satisfaction of a Japanese garden. “It’s not relaxing,” she explained to Bothwell, “to sit surrounded by my current explorations in style.”

This evening it did not take long to dispose of the faculty meeting. The Dean had acted very much in character. For The Very Reverend J. Stanley Huston, programs or projects were to be evaluated not so much for their improvement of students’ preparation for ministry as for their effectiveness in giving the world the impression that the Clergy Training College was in the vanguard of the seminary world. This preference for appearance over substance had once been labeled by Bothwell as the window dressing approach to theological education. “To be rather than to seem” was not a motto that Huston was ever likely to adopt.

Bothwell was still disturbed by the scene that he had witnessed while waiting for Tom, disturbed and a little embarrassed at having been an eavesdropper on a conversation that should have been private, although it was conducted in a tone of voice easily audible from fifteen yards away. As a bachelor he had an idealized view of what marital relations should be, and he knew that parishioners expected, however unfairly, that the marriage in the rectory would be better than that in their own houses. It was natural for him to share what he had heard with his friends, not in any spirit of gossip that delights in the discovery of feet of clay, but in a pastoral concern for the development of a student who would someday bear the responsibility of ministering to others. And Tom had come to the seminary from parish ministry rather than academia.

“You know, Rod,” he said, “I haven’t really gotten to know the Clarkes since I don’t teach Juniors. But let me suggest what might be going on with this couple. When my mind is unhampered by facts, I am free to perform great feats of interpretation. There is a guy at Harvard named Harvey Cox who wrote a fascinating book a couple of years ago called The Secular City. I make all of my parish administration students read it. In it Cox discusses beauty pageants, especially Miss America. He proposes that Miss America and Hugh Heffner’s Playboy function in our society like goddesses and gods did in primitive societies, providing models for the members of the society and personifying and authenticating its value structure. The Playboy and ‘the Girl,’ as he calls her, epitomize our society’s devotion to leisure and consumerism. Here, let me read you a bit,” Tom said as he unfolded his lank limbs and moved to one of the bulging bookcases.

Watching his friend as he stretched his long, big-boned fingers to select a volume, pull it down, and flip quickly through to find a place, Bothwell thought that there was something Lincolnesque about Tom, although it was a resemblance in type rather that in detail, since his features had a different sort of homely beauty. His mouth was as mobile as Honest Abe’s, his nose as hooked, and he had as many moles; but his head was rounder, his brow slanted, and while it was not weak, his chin did recede.

“Here it is,” he said. “Listen to this. ‘In Miss America’s glowingly healthy smile, her openly sexual but officially virgin figure, and in the brand-name gadgets around her, she personifies the stunted aspirations and ambivalent fears of her culture. There she goes, she is your ideal.’ How’s that? Maybe Sheila’s life of glamorous consumerism didn’t prepare her for being the wife of a seminarian.”

“I’ve read that, too, Tom,” Bothwell replied. “I found Cox’s analysis very interesting, but not convincing. I was at the Brady’s for dinner one night several years ago when the Miss America pageant was held, and we watched it on TV. While anyone with a brain in his head can figure out that the main activity of the reigning Miss America will be to advertise consumer products, few people ever attend the events at which she does that advertising. Far more watch the pageant on TV, and it is in the context of the pageant that they understand her. For all of the promotion of products done by former Misses America during the commercial breaks, the contestants seem removed from it all.

“The social value that she embodies is our ‘look but don’t touch’ approach to sex, in which we say that all of our post-pubescent children should be hyper-developed in their secondary sexual characteristics, but not do anything with them. I’ve heard that the Bunnies in Playboy clubs are not even allowed to date the customers. We live in an atmosphere of great erotic stimulation for the young and yet permit them no outlets except fantasy and autoeroticism, practices that are hidden in the dark. Cox should have developed his point about the virgin goddess instead. And I would not be surprised if our Miss Sheila has not grown up with the idea that the rules call for everyone to admire her looks, but no one to make demands on her. That’s at least the way that it looks to me at six p.m. on Monday, this fifth day of January, in 1970.”

Mary had sat quietly listening to this conversation with a bemused expression and finally spoke up.

“Oh, you men! Long academic speeches that have nothing to do with the way people actually live. Don’t you know what it’s like for those girls living over at the Hutches? Most of them drive miles to work after they’ve prepared breakfast for the family and gotten the kids on the school bus. Then they drive back at the end of a long day to cook supper and spend their evenings with housecleaning, laundry, and mothering while their husbands are off with their noses in books and their heads in a theological air that is not sullied by the sordid realities of daily life. I don’t blame Sheila. I would rebel too.”

“Except that you haven’t,” Tom said. “It has amazed me that for thirty years you have made a wonderful home for the kids and me and seldom complained that my long hours kept me from bearing my load at home.”

“But you’ve never acted as though it was only what was expected of me, and that it was beneath you. And you have always recognized that painting is as much of a vocation for me as the priesthood is for you, even if we couldn’t arrange for me to spend as much time at it. I still think you had better have those boys read Betty Friedan, because there is a new day coming. Yes, and the two of you need to prepare your colleagues for the day when they will have women students.”

Like many artists, Mary showed great interest in the design and fabric texture of her clothes, but she never let concern for the well-cut lines of a garment override considerations of comfort and practicality. She had too strong of a sense of her own identity and worth to squeeze her ample torso into girdles. Her hair dressers had tried to persuade her to do something with her nicely textured hair other than the pageboy cut she had worn for years, but she told them she did not want to waste time fooling with it. “What a truly good person she is,” Bothwell thought as she brought over the decanter to offer another drink. Although tempted, he remembered his housekeeper’s dinner orders.

“No, thank you,” he said, “while my bond to Katrina is commercial rather than sacramental, I have learned not to abuse her patience. She told me not later than six-thirty, and it’s almost that now. Besides, I’ve got to introduce the meaning of history to the Juniors tomorrow, so I must be fortified by preparation and sleep.”

Rising from his chair, he added, “I’m glad that there is one place on this campus where I can be confident that something offered as sherry will be from Spain. There are many excellent American wines, but the most expensive domestic sherry does not taste like the same beverage as the cheapest import from Jerez.” He wrapped his cloak around him, pecked Mary on the cheek, and left.