Wednesday, July 20, 2011

Murder on the block

I wrote a murder mystery a couple of years ago just to see if I could. Only a few people have read it. I thought maybe I'd serialize it her under the castor oil tree.

So, if I can copy and paste, here is the prologue and the first chapter.

Murder on the Block

Block Island, Rhode Island

Wednesday, October 22, 2003

3:48 a.m.

Stupid….Stupid….Stupid….

It became his mantra as the power of his massive shoulders and muscular legs drove him through the surf and out deeper in the ocean.

Stupid….Stupid….Stupid….

He could have walked back to the house, all uphill, after throwing the empty tackle box and the pole without a reel and line off the rocks as far as he could. He could have walked back, still looking like a night fisherman, but he was frightened, more frightened than he’d ever been and more angry too. So he walked up the beach a ways and ditched the cheap slicker and boots he’d bought from the bald bigot in town. In the back of his frightened, angry mind, he had known from the beginning he would have to get rid of it all after driving the Lexus into the drop-off beside the familiar dirt road. The deep hole was hidden by brush, but that drunk idiot, Jonas, had slipped into it one of the nights they had walked down to the rocks to ‘fish’. Eli knew from pulling that stupid…stupid…stupid out that night in late September that the hole was deep enough to tip the SUV. He planned to ditch the newly bought disguise all along, but when the impact dragged him over on top of them, he was sure the props were a danger to keep. Still, he was a prudent man and hated to waste any money at all. But the box and pole and slicker and boots had to go.

Stupid….Stupid….Stupid….

He paused, treading the chill water, trying to see how far out he had gone. The stars and moon were his only lights and he couldn’t, at first, tell for sure where the land turned west and the bluffs began. If he kept swimming straight and didn’t head back toward the island, he would swim into oblivion. Eli considered it for a moment. Everything was going to unravel now. They would have to go home, back to warmer, bluer waters. He would leave now, if there was a way off the damn island in the middle of the night. He could steal a boat, he thought, staring east, and leave Jonas to deal with the fallout from his stupidity.

Then he saw the bluffs cutting off the night sky. He was 150 yards out, he reckoned. He could turn toward land now or swim into oblivion.

Stupid….Stupid….Stupid….

He dove down, knowing he was in very deep water. He did a breast stroke deeper and deeper, until his lungs were burning. Eli knew he wouldn’t drown himself, no matter what, not even now, so he stoked strongly back to the surface. Breathing deeply, treading water again, he realized he couldn’t ‘go home’—not now, not ever, not even after cleaning up Jonas’ stupid mess as best he could. No, Mon, he thought, feeling the cold numbing his muscles. I be runnin’ now. He had to swim again to burn out his fear and anger.

Stupid….Stupid….Stupid….Stupid….

He lay exhausted and freezing on the narrow spit of sand beside the endless stairs up to the top of the bluffs. As he rested, breathing raggedly, shivering, it all came clear to him. They had been set up. Whoever it was they worked for had made sure they would take all the blame. His instincts had told him to leave the syringes and the medicine in the tiny vials and not to follow orders. He even told Jonas that was what they should do. But Jonas (stupid, stupid Jonas) got excited about the orders on the note.

“Here’s some real action, Mon,” stupid Jonas had said, his eyes shining from rum though it was early morning the day before. “Now we be talkin’, Mon.”

Eli had gone along, against what passed as his ‘better judgment’—he bought the cheap gear, drove the SUV left stupid Jonas alone with them too long while he hid the Lexus down a dead end three roads away. He remembered, lying on the beach, wishing he had kept swimming toward oblivion, that walking back to the house after hiding the car he had been tingling with fear. When he finally got back and saw the mess that stupid drunk had made…Jonas was so god-damned stupid!

Stupid….Stupid….Stupid….

Eli repeated the word over and over, once on each of the over 100 steps up to the top of the bluffs. He repeated it over and over and he made his way down the road toward the house, still dripping, caked in salt, so cold.

He thought about simply killing Jonas and leaving the next morning—taking all the money and the stuff they’d been skimming. But then he realized how far he’d have to run. But there would be one more drop—he knew it in his heart, could see the note as surely as if he held it in his hand. The greedy bastards that had set him up so brilliantly would have one more shipment—probably already on the way—before shutting the whole thing down until Jonas’ stupidity blew over. So he and Jonas would take both packages, more than enough to ‘get lost’ somewhere. That was his plan. Maybe he’d kill that stupid drunk and take it all. That was beginning to sound like a better plan.

When he opened the door to the house, Eli saw Jonas sprawled on the floor, passed out, a spilled bottle of rum laying beside him.

“Stupid….Stupid….Stupid….” Eli said out loud.










I.

Wednesday, October 22, 2003—6:03 a.m.

Cecelia woke up and watched Richard sleeping.

She snuggled closer to him, her hip against his thigh, and felt his sleeping breath against her face. Nothing he could ever do would in any way diminish her love and devotion to him. He defined her life and was the source of her deepest joy. Just watching him sleep moved her deep within—touched her soul and thrilled her. Just that…Richard sleeping was almost enough to make her whole. He had worn her out last night, run her almost ragged. But morning had found her anxious for more.

Shifting slightly in the bed, she listened to the lonely calls of the red-winged blackbirds and the sweet, high songs of the finches feeding on the insects of dawn. And somewhere, at some distance, she could hear the irritable cry of Albert, the sea gull who spent the day complaining loudly from the roof of the house next door. Richard and all those bird sounds were nearly enough.

But not quite enough—she needed more and her need was greater than she could control. Quivering, her body against his, Cecelia’s mouth reached out for his. Tentatively at first, she tasted his breath, felt the warmth of him move through her body. More…she wanted more, she needed him so much she could hardly wait, so she licked his eyes and face and wagged her tail.

Richard smiled before he opened his eyes.

“Good morning, girl,” he said, sleepily. “Don’t want to sleep in?”

He scratched her ears and laughed out loud.

“OK, good dog,” he sang like a chant, “let’s get up and get out of here….”

Little did either of them know what was waiting a hundred yards away, down the dirt road toward Spring Street, nestled like a huge egg in a brush nest, white as an egg, but holding death, not potential life.

Father Lucas hoisted himself from bed and his half-Lab, half-Retriever dropped to the floor simultaneously. Both of them were ready for another day in the paradise that was Block Island. But time was running out. Within a quarter of an hour they would discover the trouble in paradise.


***


Richard wasn’t happy with his new running shoes. The left shoe tended to grab and irritate his heel, just to the left of center. Two pairs of socks helped, but not enough. Maybe there’s a rock, a twig, some sand, he thought, stopping a few strides down the dirt road that lead to Spring Street. He knelt in the mud left by the late October rains and fooled with his shoe. But his dog ran ahead and started barking inexplicably just around the turn.

Cecelia almost never barked—not at the deer or the turkeys or the tourists (most of them, God bless them, were mercifully gone now, leaving the island to the serious and the brave.) Just two weeks before, a couple of Jamaican who lived most of the year on the island—doing odd jobs, watching summer houses, helping at the docks—had gotten drunk and found their way into St. Anne’s always unlocked door to pass out. Cecelia had sniffed and whined at the door between the rectory’s dining room and the worship space while Richard boiled eggs and sliced melon. She’d run to him and back to the door time and again. She’d licked his bare knees and even nipped at his shorts, but she hadn’t barked, not once, not even with two unconscious, sweaty bodies splayed out only a few feet from the closed doors.

But now she was barking, barking like her dog-life depended on it, barking madly and running back and forth between the SUV turned over on the dirt road and Richard Lucas, newly widowed Episcopal priest, ready for his morning jog up Spring Street to Mohegan Drive and back across the hill to the little town for a coffee and a New York Times. Fr. Lucas was growing annoyed with Cecelia and her barking.

“Can’t you shut up?” he asked the dog as he fooled with his shoe. Cecelia responded with a low growl and a lick to Richard’s face that almost knocked him off balance.

“Jesus, Cel…” Richard muttered, then thinking, added “at least one of his friends….” And laughed to himself. Then the very worse thing that could have happen happened: Cecelia began her dance.

She had only done it once before, that morning sixteen months, two weeks and four days earlier when Cecelia, and then Richard, found Susan dead.

Sixteen months, two weeks and four days, Richard thought, stunned as the dog bounced back and forth unnaturally, almost like a cartoon dog, from her left legs to her right legs, then back again and then turning in a worried circle. The hours and minutes no longer came naturally to him. He had to think: just ten minutes or so. For over a year he had been able to compute automatically the time he had been alive without Susan. He had told only two people about it—his bishop and his psychiatrist—and both had been astonished and a little suspicious. Dr. Clarke had even kept notes and would ask him during a session—“How long now?”—and Richard could always tell her. He’d never been good with time or dates (“linear time confounds me,” was one of the little tag lines he’d developed over the years to explain how he didn’t remember what month, or sometimes even what year something had happened.) But since Susan died, some subconscious clock was constantly ticking, recording the passage of life without Susan. “LWS” he had started calling it to himself, but only once out loud because Laura Clarke had looked up quizzically when he said the initials. “Life without Susan”, Richard said, a bit embarrassed, and carefully avoided saying them after that. However, almost any time of any day, when something happened to make him think of her—the Saturday opera on the radio, a line of poetry, a sudden rainstorm…he never knew what it would be—Richard would “know” the months and weeks and days, not knowing how he knew them, and say them to himself, adding sadly and ironically, “LWS time.”

Now Cecelia was doing “the Dance of Death” again, spinning in the heavily pocked, muddy dirt road that ran from Spring Street past St. Anne’s to the four or five houses beyond, down on the beginnings of the cliffs that rose and soared a mile away at Mohegan Bluff. He had told dozens of people about Cecelia’s dance—never naming it as he did privately—as he, time and again, had to relive and tell of that awful morning. “She was like Lassie in the old TV show,” he would tell people who listened in rapt attentiveness since everyone secretly longs for all the details of death. “I laughed at her and said, ‘is something wrong with Timmy, girl?’ Then I followed her downstairs, still laughing, anxious to tell Susan what the dumb dog had done….” About then in his telling and retelling of the dog’s dancing antics, a shadow would pass over the face of whoever was listening. They realized that the next part would cause Richard great pain to tell—though they longed to hear it and, if the truth be known, he longed to tell it, as if telling it enough would make it ordinary, common and untrue. So they’d suddenly say something about how smart Cecelia was—which was a patent lie—or how animals have a “sixth sense” about such things and isn’t that amazing….Or else they’d realize they had an appointment or a call to make or someone coming to visit and find a way to escape. Those kindly, curious people thought they were sparing Richard remembered suffering. Little did they know he wanted to tell how he found his wife’s body enough to make it stop hurting so much.

“Cecelia, damn it!” Richard yelled into a moment in his mind of total silence. The birdsongs and the surf’s call and the screaming of the lone gull, Albert, had been drowned out by the emptiness of his memory. He tried to stand and stumbled, falling to his knees on the gravel and dirt. The pain of the fall brought him back. His dog bounced away, startled by an angry word from Richard. It only made her brain spin faster and she resumed her dance a yard further down the road.

It was a big white vehicle turned on its side in the ditch. That’s what the dog had seen, for Richard saw it as soon as he took the first turn and cleared the high brush that lined the one-lane road. He found himself laughing with relief. It’s only an SUV some half-drunk fisherman or half-high teenager had slid into the ditch, he thought. Enough to spook Cecelia, he thought, but nobody dead.

“It’s okay, girl,” he said, walking slowly toward his spinning dog. “Just a little island accident. Happens all the time. They’ll be coming for it soon.”

His soothing voice calmed Cecelia for a moment. But then she barked and ran toward the car, jumping up and putting her feet on the exposed undercarriage. Richard thought he’d have to bathe her if she got gunk from the bottom of a car all over her. Then she ran back and jumped up on him, leaving his legs and running shorts stained with grease and mud.

He could see the front of the SUV and noticed an insignia on the hood. He was never good about recognizing cars, but he thought it might be a Lexus. “Some parent is going to be pissed,” he thought to himself as he walked over to the left hand side of the road and noticed the objects he could see through the front window, leaning against the passenger side door. The sun was rising behind him and the windshield reflected orange and bright. He couldn’t quite make out what was in the car. His mind tried to place the shapes—two rolled up sleeping bags with soccer balls on them…soccer balls with something on top of them like the soccer ball in the Tom Hanks movie—what was it called? Of course, Castaway. That crazy ball that the Tom Hanks character made to look like a person—what did he call it? The name of the company…”Spalding”…no, “Wilson.”

Richard’s momentary pride in dredging that from his memory was canceled out by two rapid realizations: he and Susan had seen that movie together in the “pre-LWS time” and what he was looking at were two bodies, piled on each other by gravity when the SUV turned on its side.

Suddenly, he was running, bumping into sixty-five pounds of dog, almost falling, rushing to get to the car, hearing in a distance Cecelia’s bark and the cry of a seagull.

***

“Father Lucas,” someone was saying to him, “could you tell me what happened after that.”

Richard looked up at a young man in a uniform standing beside him. After Richard glanced around the room and realized he was sitting on the couch in St. Anne’s Rectory, he looked back at the police officer—that was the uniform, he was certain.

“What happened after what?” Richard said, so softly he had to repeat it again.

“After you realized there were people in the car and ran over to try to get them out,” the policeman said. He was in his late 20’s, Richard thought, with dark eyes, almost as black as his crew cut hair, an oval, deeply tanned face and a soft, understanding voice. He held a small, red spiral notebook and a white pen—a BIC, Richard thought, wondering how he knew that. The pin above his badge said “ALT, M”, which struck Richard as incomprehensible until he remembered the policeman had introduced himself as “Officer Malcolm Alt” about a half-an-hour ago.

Cecelia’s head was in Richard’s lap and there was grease and dirt on the dog and the couch.

“I’ll have to get this cleaned,” Richard said, to no one in particular.

“Mal,” someone said, stepping into Richard’s field of vision, “this obviously isn’t going to work. Maybe later.”

Officer Alt sighed and flipped his notebook closed. Stevenson Matthews insinuated his six and a half foot, bone thin frame between Richard and the arm of the couch. “Thanks, Mal,” Stevenson said in that patrician Boston accent Richard had come to know over the years. In his memory he saw Stevenson Matthews greeting him—him and Susan and their children, wild and not a little sea-sick—as they got off the ferry on Block Island for the first time.

(“You are, Father Lucas, I believe,” the tall man said, pronouncing Richard’s last name the way a Kennedy would—Lu-KAAS—and turning his hawk like face and gaze to Susan. “And you, I must say,” he went on without missing a beat, “are too lovely to have to be charming.”

“Keep that up,” Susan said, smiling mischievously, her children gathering around her, staring up at Stevenson, holding onto her legs, “and I’ll never leave this island.”

Stevenson laughed, throwing his head back, showing his perfect white teeth, his startlingly etched profile and shaking his salt and pepper, wind-blown, exquisitely cut hair.

“This is going to be more fun that I imagined,” Stevenson told Richard’s lovely and charming wife, smiling broadly at their three wild children running around just barely under control. The kids, as if knowing they were in the presence of an important adult, stood stock still and stared at him.

He made a sweeping motion with his long arms, as if embracing them and the island. “Welcome to the Block,” he said to the whole family.)

Stevenson wasn’t laughing as he squeezed onto the couch with Cecelia and Richard. His teeth were still perfect and his profile remarkable, but his hair was thinning and the white of mountain snow. And he was still, as he had been nearly 20 years before, the Senior Warden of St. Anne’s and one of the “powers that be” on the small island everyone called “The Block”.

“Not to worry about the couch,” he said, softly, to Richard. “Cecelia is guarding you well and needs to be here with you.”

Richard started brushing sand off the fabric, “I’m really sorry, Stevenson….”

“We know you are and not to worry,” he replied. “Dr. Weinstein is on his way though God knows he hasn’t practiced for a bit, but the best we can do on an island.”

“Dr. Weinstein owns the…the farm….” Richard managed.

“Precisely right, son,” Stevenson said, smiling enough to let the sun wrinkles deeply crease his long, thin face. “See, in spite of how you feel, your memory is fine. A bit of a shock though, I can only imagine, happening upon such a thing.”

“The people in the truck,” Richard began, “the man and woman, were they…are they….”

“Dead, I’m afraid,” Stevenson finished his sentence. “Won’t know why or how for sometime, I fear. But help is on the way. Are you hungry?”

Interestingly, Richard realized how very hungry he was. He and Cecelia were out of the Rectory at just after six, before he had anything to eat. And now, if his senses were normal and believable, it must be past noon. As at a great distance from the death less than a hundred yards away, Richard hungered—famished beyond words, longing to eat, wanting fat and protein and grains.

Surprisingly, because he didn’t notice that Stevenson had moved, Richard’s friend and Senior Warden was calling to him from the kitchen.

“Bacon and eggs and toast, how’s that sound?”

Richard thought he answered, but Stevenson asked again.

“Is that a breakfast you’d look forward to and enjoy?” he asked.

“Yes”, Richard thought and thought it again. Then he said it, twice, just to be safe…”Yes. Yes.” He heard and smelt the bacon in the pan before he wondered if he’s said, “thank you, Stevenson” or not.

***

At two in the afternoon, Richard was still sitting at the table in the Rectory. He’d eaten Stevenson’s bacon and eggs there and then an extra large fish and chips from the Captain’s Table that Stevenson’s middle-aged, Cuban-born housekeeper, Ofilia, had brought him for lunch. Somewhere in all of that he must have spoken with a third of the year-round members of Block Island’s community. People had been coming and going all day. Some of them had been willing to take Cecelia out for walks, though they all asked where her lead was since no one wanted to walk back down toward the Lexus SUV that was still in place, still the tomb of two bodies because the Rhode Island State Police had been contacted while Richard was still in some level of shock and requested—no, “demanded”—that nothing else be touched besides what the crazy Episcopal priest had already messed up, so that some semblance of a “crime scene” would be there for them and the Medical Examiner from Providence to survey. So Cecelia, whining and reluctant, had been walked a dozen times that day down toward the shore and away from the white van of death.

Other folks had brought him food, which he had dutifully covered with saran wrap or foil, and refrigerated. Others had brought strong drink—none of which he could have because Dr. Weinstein, 85 at the least and two decades retired on Block Island from his practice as an OBY-GYN in Boston, had prescribed and obtained some state of the medical arts sedatives that calmed Richard down without putting him to sleep. Most all the “islanders”, as the year-round folk called themselves, knew him in one way or another. He had been coming to Block Island for 20 years—since he was 35 and Susan was 32. A member of his parish in Worthington, Connecticut, was an “owner” on the island—as opposed to the “islanders” and the “tourists”—and knew that St. Anne’s was always looking for priests to come and minister to them. So William Crews had called Stevenson Matthews and those two good white men—both lawyers and bankers—had arranged for Richard and his family to spend three weeks on Block Island as a cheap vacation and the arrangement had lasted for 19 summers, until Susan died, dropping dead of an unexpected and finally explainable aneurysm in her kitchen one autumn morning. As Richard spent over a year in mourning and therapy seeking to deal with Life Without Susan, William Crews and Stevenson Matthews had been on the phone with each other and the Episcopal Bishops of both Connecticut and Rhode Island arranging for Fr. Lucas to spend and extended period—from September until May, at least, giving him time to regain his equilibrium and find himself again. After six weeks on the wind-blown island, it was working. Richard jogged/walked five miles every morning, ate well, went to the beach almost daily, had dinner with St. Anne’s parishioners and slept soundly. He could concentrate well enough to read for an hour at a stretch. The sojourn on Block Island had been just what Richard needed. No one could have known about the white Lexus SUV and the two dead bodies in it that would greet Richard one late October morning. No one could have predicted that—no one at all.

So, as no one could have predicted, Richard was sitting at the table in the Rectory—more food than he could ever eat in the refrigerator and more wine and whisky than he could have imagined sitting around the kitchen—when Sgt. Mara Coles of the Rhode Island State Police Special Crimes Unit came into his life.

“Father Lucas,” she said, “in an hour or so we need to talk.”

“You want to sit down?” Richard asked.

Mara smiled tightly and chose the chair across from him at the table. That was where Susan had always sat in the 20 years they’d been in that house for three weeks out of every year. Richard had sat with his back to the wall between the Rectory and the church—a wall with a framed print of some unknown painting of women and girls in long dresses on a beach somewhere, probably in the south of France. Susan had sat with her back to the kitchen of the small house. For years their children Jonah and Jeremy and Miriam had occupied the other chairs. As children would, they often chose to sit in different places. The first time the Lucas family sat at that table, the children were 10 and 8 and 6. The last seven years, in the last two weeks of June and the first week of July, Richard and Susan had begun the vacation alone. At some point during their annual stay at St. Anne’s, some collection of their brood, with significant others and, in the case of Jeremy, their middle child, a grandchild, would join them at that table.

Now it was just Richard—zoned out on Dr. Weinstein’s pills, freaked out by finding dead people in a van—with Mara Coles, a sergeant in the Rhode Island State Police.

“In an hour or so, I’ll be asleep,” Richard told her. “What’s the wait?”

Mara was tall, almost 5’10. She could have looked directly into Richard’s eyes if they’d been standing. Beneath her dark, well-cut suit and pale yellow silk blouse was the muscular, thin body of a distance runner—which she was—and her hair was shortly cropped and naturally blonde. She was wearing a slate gray suit so well cut that it must have been tailored. Fr. Lucas glanced down and noticed her black, leather flats—“sensible shoes” Susan would have called them—and her dark hose, containing well sculptured calves. His eyes drifted up from the floor and noticed her skirt stopped exactly at her knees—right in the middle of her knees, not above or below. Richard, woozy from his sedatives, wondered at her age—40, 35, 30—he had no idea. Finally focusing on Sgt. Coles’ face, her large eyes were, Richard thought, the gray of the North Atlantic in a storm. And they were as sad as gray, as unsettled as a storm, as ageless as the ocean. Her face was soft and round, with a straight, small nose, large, pouting lips and an unkind chin that kept her from being drop-dead beautiful.

“Dante isn’t here yet,” she said, almost whispering though Richard knew instinctively that was her natural voice. “Dante is the one you’ll have to talk to and he’s coming on the Ferry with his car. You won’t understand until you see it—the car, I mean. I flew over and did the crime scene. That I can do, what I can’t do is talk to you, ask you the questions we need to know about. I’m sure you understand.”

“You are too lovely,” Richard said, mellowed out by his drugs, “to have to be charming.”

Mara laughed. Her laugh was rich and lusty, full of fog and warmth and hope.

“I haven’t heard that line before,” she said, still giggling, “but it isn’t original.”

“No,” Richard said, more willing because of his trauma and drugs to speak the truth than normally. “That’s what Stevenson told Susan the first time he met her.”

Mara nodded. “Stevenson is the grand pooh-bah of this church and this island,” she said. “That much I know. But what I don’t know is who Susan is.”

Richard tried to focus on Mara’s face. The shock and drugs had taken their toll.

“Someone brought some good Scotch,” he said. “Look in the kitchen behind you if you’d like a drink.” He expected some conversation about “being on duty”, but instead she found two glasses and a bottle of Gynfylich. She’d finished one, as they sat and listened to the classical radio station Richard preferred when he wasn’t listening to AM “talk sports”. Then she winked one of her breathlessly gray eyes at him and nodded (“My Lord,” Richard would remember thinking, “a wink and a nod!”) and poured him some scotch, neat.

“It’ll help you sleep,” she said in her strange whisper of a voice.

“I’ll need it, I suspect,” he said, not yet slurring.

Just then someone knocked at the door. “Hello,” a distinctly fake English accent called, “may a humble physician enter?”

Mara smiled, “Dr. Jay,” she said, “come on in.”

A tall, stout man with thin brown hair combed straight back came in. He was looking around like he’d never been in a house before. “Mara, my love,” he said, now in an Hispanic accent, embracing her warmly as she stood up, “won’t you run away with me tonight? We can be in Mexico by morning.”

Richard noticed the man was wearing a motor cycle jacket and black leather chaps with boots garishly decorated with silver inlay. Mara introduced him to Richard.

“Dr. Anthony Jay,” the man said solemnly, no accent and shook Richard’s hand. “So sorry for your unpleasant day.”

“Thank you,” he replied, noticing that Dr. Jay had perhaps the worst set of teeth he had ever seen—crooked and broken and brown.

“Did you ride your motorcycle over, Tony?” Mara asked, smiling broadly.

“No, darlin’”, now it was a red-neck, mountain accent, “I was out ridin’ when I got the call to be flown over here in a State Police plane—cute littl’ thing—just big enough for a pilot, me and the two bodies to go home in….”

Dr. Jay shook Richard’s hand again, falling back into what must have been his normal voice and wishing the priest well. He then led Mara to the door and talked animatedly with her for a few minutes. Finally, she laughed so loud it startled Cecelia, asleep at Richard’s feet the whole time. The dog stood up and shook herself as the front door closed and Mara returned to the table, still laughing.

“Who is he?” Richard asked.

“The state Medical Examiner,” Mare replied, trying to compose herself. “He specializes in thorough autopsies and horribly bawdy jokes. I suspect he didn’t want to offend you with that one.”

“I couldn’t help noticing….” Richard began.

“The teeth,” Mara finished, giggling. “They’re fake. He has four different sets of them. Amuses him to shock people. Dante and I never mention it.”

“The Medical Examiner of the whole state…?”

“And a damn good one, if somewhat deranged…..”

Two drinks later, after talking and slurring non-stop to Mara about just about everything: the war against terrorism, the weather, the Red Sox and Yankees, the weather again, favorite TV shows and global warming, everything but Susan—Dante Caggiano arrived.

Richard couldn’t tell if all the chemicals and alcohol in his body were to blame, but his first view of Lt. Dante Caggiano was like a cartoon—he and Cecelia could have danced with Bugs Bunny and Elmer Fudd. The man moved entirely too fast and looked entirely too strange to be quite real. Suddenly the combination of sedatives and scotch caught up with him. Richard wasn’t sure he could open his mouth again, ever. He felt paralyzed, totally rigid and this little man—who looked like a miniature Al Pacino, except his hair was extremely curly (almost “nappy”, as southern belle Susan, unaware of political correctness, would have said) but wet-looking—was dancing around the room in double time, examining the books on the shelves, bending down to check the carpet, flitting from painting to painting on the walls, pouring himself a healthy scotch and finishing it off in one drink, smiling and winking at Sgt. Coles, complaining about the Ferry trip and how the dirt road had almost ruined his car, doing almost everything anyone could do within the confines of a small house without ever looking at Richard at all.

The Lieutenant was dressed all in black. The darkness of his dress made him look minimally taller than his true 5’7”. Richard thought Dante Caggiano dressed more like a priest than he ever did. His suit was black, with tiny gray stripes, obviously exquisitely tailored and terribly expensive. His heavily starched shirt was black. His tie was black. His socks and what Richard imagined were hand-made Italian loafers were black. The neatly folded and fluffed handkerchief in his jacket pocket was black. Even the cuff links that showed a standard inch beneath the sleeves of his double breasted jacket were black—like black pearls, tiny and costly. Richard was enough out of it to almost say, had he been able to open his mouth, “I’ve never seen anyone dressed like you.” But he couldn’t open his mouth, so he didn’t say it.

Finally, after pouring himself another scotch, Lt. Caggiano sat down at the end of the table where Richard was petrified and Mara was gently laughing and said, “Fr. Lucas, you’ve obviously been inspired by my beautiful partner into mixing drugs and drink and aren’t at your best. But I’d really like to see the church.”

Mara helped Richard stand up and guided him toward the double doors between the Rectory and the Sanctuary of St. Anne’s. She was smiling at him as she supported his staggering walk, wrapping one arm around his waist and guiding him by his shoulder with her other hand.

“You may have noticed that brilliant Mara and I do not seem to avoid drinking on the job, something most detective novels would tell you was forbidden,” Lt. Caggiano was saying, as if through amber, as Richard commanded his legs to move. Cecelia had left her long nap on the couch and was sniffing the policeman’s crotch. Dante did not seem to notice and kept talking.

“But we are not your average police persons,” he was saying. “We are the finest team Rhode Island will ever know….And, as I think of it, Mara, dear, we should put the good Padre to bed and see the church tomorrow. You and I will stay here tonight, just as our new best friend Stevenson Matthews suggested. We’ll doubtless drink more of that good whisky and talk over our case, such as it is. So, pleasant dreams, dear priest….”

Mara was giggling as she guided Richard down the hall to the master bedroom. “He’s the case,” she whispered, laying him on the bed. “I’ll take the dog out, if she’ll go with me, and then let her back here with you. You need someone to sleep with tonight, I think.”


All of which, Richard later thought, he may have made up out of whole cloth. After all, he’d been through quite enough, hoisting himself up onto an overturned Lexus SUV, bloodying his hands prying the door up and open and plunging, like a scuba-diver into the car, carried by gravity into the strange embrace of a man and a woman, both of whom were obviously dead. Lying tangled in their limbs—that tall, thin man, probably in his sixties, though well-preserved in spite of being dead and that short, middle-aged woman with long brown hair and open, vacant, staring green eyes—Richard experienced a vertigo he had known only once before: the morning Susan died.

His adroit mind went suddenly blank. As a priest, he had seen many more dead people than most other folks would ever see, but he’d never been lying on top of two corpses, wondering how to find his way back up and out of an overturned car. That these two people were dead was obvious to him. That he was still alive was the harder question. The only thing that made that real was the insistent barking of his dog. Cecelia’s lament came to him through fog and fear. He heard it as at a great distance, but it kept him climbing out of that place of death though something powerful was willing him to stay.

What he didn’t remember was how he got out of the SUV. Later he would learn from Mara that he had left trace evidence from his troublesome running shoes all over the bodies of Dr. Michael Johnson and Dr. Malinda Spencer. Obviously, he had planted his feet on their shoulders, faces, hips to propel himself upward and out of the car so he could go back to St. Anne’s and phone 911. But none of that came back to him when he awoke—stunned and still a little stiff from drug and drink—late in the night. What he did remember was that he had talked for a long time to an almost beautiful woman. He had talked to her longer, and with more energy than he had talked to any woman since Susan died.

He only wished he could remember her name.

The other thing he noticed, waking up in darkness, besides Cecilia’s body against his side and the dog’s loud and raucous snoring, was that he was wearing only his boxer shorts and tee shirt. His running shorts were gone, along with his Block Dog sweat shirt, his ill-fitting running shoes and socks. Someone had undressed him in his sleep. He was both embarrassed and a bit—just a bit—stimulated knowing a beautiful woman had taken off most of his clothes.

If only he could remember her name. He tried, slipping away.

While Richard slept, fitfully as it was, Dante and Mara sat at the table and consumed, between them, half a bottle of 18 year old Scotch.

“So, is he a suspect?” Mara asked at some point before 2 a.m., when Dante was waiting for Brooks to come and pick him up so she could go to one of the guest rooms and get some sleep.

Dante sat totally, incredibly still. After eight years of working with him, Mara still marveled at both his kinetic, constant movement during the day and his almost catatonic late night posture.

He looked up at her, almost smiling. “Isn’t everyone?”

Then they both looked up because a surge of noise was descending on them from above.

“I need something to read,” Dante said, prancing around the living room and settling on a large book from a table. “Let us pray that Brooks, unlike us, hasn’t been in the Scotch tonight.”

“Brooks?” Mara replied. “Give me a break….Have a good trip.” She crossed the room and handed him a kitchen glass in a zip-lock bag.

“Doubtless,” Dante said, heading for the door in double time. Before he closed it he looked back at Mara with something bordering on affection, “and have a good night’s sleep. One of us should.”

The two detectives smiled at each other, much as they had for much of their eight years together. And Dante left.

Mara sat alone at the table for a while. She panned through the cable stations on the island with the sound too low to really hear, though she was relatively sure that if a helicopter didn’t wake Fr. Lucas, a TV set wouldn’t. She thought for a moment about him: he was not a big man, though she could tell from his face and his limbs when she undressed him that he was used to carrying more weight. His thinness was not quite natural—something was draining him away. His face was unremarkable but etched with memory and pain and creased with laugh marks. He was a man who had laughed a lot, smiled a lot, but was burdened now, struggling to find humor and joy. His longish hair was brown, turning gray. There was something substantial about him that was only in his eyes. When she was taking off his sweatshirt, his eyes opened and gazed into hers: they were brown, green, probably sometimes almost blue and, at least to her, had seen both wonder and suffering.

She walked down the hallway and looked into his room. In the shadows she could see he had turned onto his stomach and was snoring lightly. The dog was pressed against him. Mara liked men who liked dogs. It was in the early morning and he was stirring a bit. She left him there and went to bed to sleep for a few hours.

(Richard dreamed: Cecelia was dancing before him. He was in stocking feet and naked. He followed the dog down long, dark hallways to a bright place and found Susan on the floor. He pulled her into his arms and breathed into her mouth, willing her to life. But the more he breathed, the smaller she became, deflating like a balloon in spite of his breath blowing into her, until he was holding something light as silk and just as unsubstantial. In his dream, his eyes were burning and filled with fluid as he looked up and saw the dog, dancing, dancing, dancing….Like most of these dreams, even when he wasn’t saturated with drugs and alcohol, Richard would not remember it in the morning.

Mara dreamed, fitfully and for only a short while: She was flying in a plane across ice and frozen sea. Then the plane began to disintegrate and in a moment she was flying alone, just above the chill and ice. She flew and flew, almost skimming the ice. She was so afraid she could not speak, not even in her dream, and nothing else happened—just the ice and the flying and the chill enveloping her heart—until she dropped into a deep, profound blackness where dreams could not be remembered.

Cecelia dreamed, as only dogs do, clearly and absolutely: She was chasing something through a field, across a shallow stream, into a wooded area. She was running, running, running….Just that, running, closing in on her prey. At some point in the night, Richard bumped against her, getting out of bed and going to the bathroom. This behavior, she knew. When she felt his warmth near her again, she dropped back into sleep and dreams of running, running, running….Who could say whether she remembered those dream when she awoke or not?)

Monday, July 18, 2011

Heat lightening

That's what I've always called it--those explosions of light in the distance when the sky above you was absolutely clear and full of stars.

It was coming from the South tonight, from New Haven and the Sound. Puff after puff of light in the sky.

The temperature dropped between 10 and 15 degrees during the half hour or so I watched the heat lightening.

No rain yet. Not even clouds.

What it reminds me of is this: we live in a world we don't control or own.

That's how environmentalists are born: by realizing we live in a universe we did not create and do not own.

Don't mess with Mother Nature. The incredible string of natural issues: earthquakes, tsunamis, tornadoes, floods, mudslides, heat wave of the last few months brings us face to face with that reality--we live in a universe and on a spinning ball that we neither created or own. Larger forces are in play than we can control or even predict.

Take a deep breath.

Seek to address the One who did create all this.

Just be present to that Holy One.

Don't ask for anything. Don't confess anything.

Just be present to the One who dwells within you and who owns all that is.

Take a deep breath. Don't do or say anything.

Just be there.

Really, just be there......

Thursday, July 14, 2011

"doing Church"

What I do, as an Episcopal priest is 'do Church'.

I've always felt, over the 30 plus years I've been a priest, is that there are two radical disconnects about 'doing church'.

The first disconnect is that when someone asks you, "Where do you go to church?" the answer is a geographical location. Ekklesia, the Greek word we translate as 'church' doesn't refer to a location, it refers to a community. Yet most of us think of 'church' as a building, a location, somewhere in particular. The real meaning of 'church' is the people of the community. They have to gather and so they gather in a location and a building, but 'church' is the people, not a building.

The other disconnect is the role of the priest in the space and the community. A priest is a person of 'authority'. A priest is 'in charge' of the church. A priest is responsible and accountable for what 'doing church' and 'being church' means. The priest is the 'minster' of the church.

Yet in the catechism of my church, the answer to the question "Who are the 'ministers' of the Church" is "the laity, deacons, priests and bishops". The primary 'ministers' of the church are the un-ordained. The laos, the people of God are the ministers of the church.

I find myself, after retiring from 30+ years of the model of the priest being the 'authority' and 'in charge', in a situation that is based on Total Common Ministry. The four little churches where I am the Interim Missioner are based on a model that is not the 'traditional model' of a congregation gathered around an ordained person. Instead, their metaphor is 'a congregation devoted to mission and ministry that has a sacramental member who is a priest'.

That's what I've been looking for my whole life as a priest. That's how we should 'do church'. Every member a 'minister' with a priest who is the sacramentalist.

A metaphor for 'priesthood' that has always intrigued me is the priest as 'shaman' to the tribe. The 'shaman' has a niche role. The shaman walks sideways and utters nonsense and touches the holy things. The shaman is in the community for a specific purpose and that only. The rest of the tribe does everything else. They consult the shaman about tribal matters, but it is the tribe that determines the direction the tribe will take.

That's where I find myself now. I am the Shaman to the Tribe. But much of the Tribe has forgotten the myth and metaphor. They cling instead to the traditional model of the priest as the authority and the leader. In Total Common Ministry, the authority is with the laos, the people. The Shaman is not the "leader" but the servant of the community.

There is much to relearn in the place where I am.

I am the Shaman, part of my role is to teach the Tribe about the traditions and the myths.

That I must do. Pray for me as "we" (since in the metaphor of Total Common Ministry it is always "we", not "I") seek to relearn the chants and the dances and the stories and "do Church" in a powerful and significant way.

This is where I am meant to be right now. When the Tribe is ready, the Shaman will arrive....

"doing Church"

Tuesday, July 12, 2011

BEING a priest

I had a long conversation today with Ian, my bishop. And what showed up for me was what it means to 'be' a priest.

So I'm sharing something I wrote a while ago about just that. Hope you can find something in it that makes some sense.

Job Descriptions


A seminary classmate of mine who was also a priest in West Virginia when I was there was once riding an airplane from Los Angeles to Chicago. My friend, let’s call him Joe, was wearing, as he seemingly always did, a clerical collar and black shirt, black suit and black wing-tips. Joe is a very large man so his priest outfit always made him look like a black-out curtain from the London Blitz. He spent the flight talking amiably with salesman from the mid-west. They developed one of those airplane friendships and exchanged business cards as the descent began toward O’Hare. Just as the 747 was taxiing up to the gate, Joe’s new friend asked, “What do you do?”

Joe glanced down to make sure his uniform was in place—and hadn’t they talked about the church somewhere over Idaho?

“I’m an Episcopal priest,” Joe replied, confused.

The salesman smiled. “Oh, I know what you are,” he said, “I was just wondering what you do.”

It is an interesting observation and question. What on earth does an Episcopal priest do? How can we describe a role that I believe is more ontological than functional? What’s the job description?

Once, at a cocktail party in New Haven, surrounded by Yale ‘people’—the population of New Haven is divided between Yale ‘people’ and the masses of the unwashed—I had a long conversation with a physicist from India with one of those delightful post-Raj English accents that sound like a bird’s song. You hear that accent most every time you call customer services (aka “help!”) for your computer—they all seem to be in India. Since I didn’t have on a clerical uniform—and never once flew in an airplane with a collar on lest I be seated besides some psychologically disturbed stranger who wanted to confess at 40,000 feet—I had told him when we greeted each other what I ‘did’. And he told me what he ‘did’. It’s what people do.

(Here’s a fascinating thing: back in the Appalachian Mountains where I grew up, when people met for the first time, the question that came trippingly off each of their tongues was “where are you from?” not “what do you do?” I haven’t asked enough people who grew up in rural places if that was true back home to know if it is purely an urban/rural distinction. But I know and know fair well that back home you could tell a lot more about a stranger by knowing where they were from and “who their people were” than you could by finding out how they earned their money. I still have the tendency to ask people where they spent their formative years, believing as I do that there is a wealth of instant knowledge and intimacy in discovering someone’s roots. But, in the place I live now and amidst the people I know now, the first question is almost always, “What do you do?”)

So I told the Indian physicist that I was an Episcopal priest and he asked me with the guilelessness of someone who was ‘from’ a place half-a-world away and who was Hindu if he was anything religious at all, what my ‘work’ consisted of.

Even then, I had begun to believe that being a priest is an ontological rather than a functional thing, so I fished around in my brain for some way to describe succinctly what my “being” in the midst of a parish looked like. I came up with a thought that I’d stand by today. “I am a member of a community,” I told him, “and I function as the leader of that community in our ritual life. And I am very aware of what is going on in and around the community so that when I think I see God breaking in to the day-to-day, I can say ‘Stop! Look! There’s God’….”

He considered that in that lovely, calm and timeless way people from the Indian sub-continent have naturally, took a sip of wine and then said, smiling knowingly, “You’re a process observer.”

He, of course, had to explain to an English major that a ‘process observer’ was an indispensable role in the sciences. Much of what science is about is watching experiments and noting what happens. It is, he told me, rather tedious and painstaking work (not unlike the day-to-day ‘duties’ of a parish priest) but finally indispensable to the march of scientists to the day when they will have the String Theory down pat—the theory that explains just about everything.

“A process observer”, I said to myself, giving that little voice in my head a line to speak of my composition instead of just listening to it chatter on of its own volition. I rather liked it, yes I did.

The actuality is this: one of the things parish priests DO, it seems to me, is “point to God in the process.” We do it in the Eucharist—all the sacraments—in a most obvious way. “You may think this is just fish food and bad port, priests say in the Mass, but I’m going to ‘point out’ to you that this is ALSO the very Body and very Blood of Christ. How about them apples?” Or, like this: “You may imagine this is just a little baby and some water and some oil, but I’m going to reveal to you a different way of looking at all this…a way that brings to mind the Creation and the Exodus and John the Baptist and Jesus and the oil of anointing a royal child and the fact that this squirming little creature is actually the most loved Child of God.” Or this, for example: “I know everyone here believes you are simply a man and a woman anxious to get dinner over and shed these clothes and do what men and women do in the dark, wine-soaked night. But I tell you a Mystery—you are beloved of God and God approves, blesses and watches over you. Go after each other with passion and zeal, it is as the Almighty has arranged it!” Stuff like that is what priests “do”. Process observing—seeking to un-conceal the oldest String Theory of them all: that God is in control in some way we cannot recognize or even understand.

Once, a few years ago, the remarkable Organist/Choir Director of St. John’s—the finest musician I’ve ever known who doesn’t have a big, fat attitude—found a Spiritual he thought I would like, knowing I’m partial to Spirituals. It was called I Believe This Is Jesus and went like this: “I believe this is Jesus….Come and see, Come and see….” Bob’s idea was that I would, after the fracture of the host, sing the “I believe this is Jesus” part and the choir would respond, “Come and see. Come and see” and then do the rest of the song while I administered communion to those at the altar. Great idea—real ‘process observer’ stuff…I’d break the bread and then indicate the bread and wine and sing, “I believe this is Jesus.”

So, without telling anyone but the choir, that’s what we did. I broke the bread, took a deep breath since I’m rocky about my singing ability, then broke into song. When the choir responded, “Come and see. Come and see.” I did something like point to the bread and wine and sing along, shifting from foot to foot, remembering why I loved Spirituals—you can’t stand still and sing them. I turned to give communion to the others at the altar—including the assistant Rector and our Parish Administrator—and they were all staring at me as if I were a crazy person just escaped from the sanatorium with sharp, deadly weapons. After I force fed them the bread and wine—fattening up the Christmas goose—they nearly dissolved into that kind of laughter that there is simply no way, no way in heaven and earth, no act of will available to human beings to repress. The “I believe this is Jesus” Mass passed immediately into St. John’s lore. We still laugh about it—others laughing more than me since I was just ‘process observing’ and ‘reporting’—and I can still do it. I’ll do it for you if you ask me nicely.

I have this ongoing conversation with my bishop and others about ontology and function and what a priest “does”. I come down hard on the “being” side of the distinction. I actually think a priest’s job description is to ‘be’ in the midst of the community. The functional stuff is neither rocket science or brain surgery. In fact, most everything a priest does—since we are the last of the ‘generalists’—someone else could do much better. Say Mass, for example—I’d suggest training in theatre would make for a more dramatic Eucharist than studying Theology ever could. Visiting the sick, another example—couldn’t a nurse or social worker pull that off with great aplomb? Teaching adult classes—well, give me someone trained in education every day to someone who can recite the Nicene Creed by heart. Counseling the troubled—a seminary education makes you a ‘counselor’ as much as a class in auto mechanics makes you a jet pilot. Parish priests, if they took my advice, would avoid counseling like the plague and get a rolodex full of references. I can ‘listen’ to someone’s problems but I seldom, if ever, do I know an answer. I actually get ‘hung up’ in the problems, find them fascinating and probably wouldn’t want them to go away. Call a real professional, that’s my advice to a parish priest!

So, here I am, trying to describe “what I do” when the reality I deal with tells me that being a priest is much more about ‘being’ than ‘doing’. I have this argument with my bishop and lots of colleagues that will go on and on. I truly think that priesthood is about ontology, about ‘being’, much more than it is about ‘doing’ or the function we fulfill in the Church of God. This obviously is a result of my remarkably high view of the sacraments. I believe ‘being a priest’ is contained and fully lived out in the ‘being’ part. What I “do”—like talk to the leader of the Narcotics Anonymous group that uses St. John’s on Tuesday mornings about how most of the folks in that group—unlike the other 12 step groups that use the space—are ‘court ordered’ and there to score some dope and don’t give a good god-damn about the fact that there are other people in the building—the soup kitchen, the office staff, the clericus group, a meeting of a diocesan committee, just plain folks coming in and out to ask for help or tell us something or just check in with the staff. And never mind that there are sometimes funerals on Tuesday morning and receptions in the Library after the funeral and that we need some level of quiet and respect in the building. And then I have to deal with the email from the leader promising to ‘fix’ the problems if they can only, only, please, please, continue to use the meeting space. And I have to deal with the countless ‘drop-ins’ looking for a bus ticket or a meal or a motel room or something even beyond all that. I can refer most of them to the social worker in the soup kitchen but I have to talk with them and get enmeshed in their stories along the way, before sending them to someone who might actually be able to help them. And I attend endless meetings—in the parish and without—to deal with endless issues and come up not knowing our elbows from our assholes most of the time. And there are statistics to keep in a big red book about what we’ve done in terms of services. And there are budget matters to be addressed—can we buy this or pay for that…stuff I never got taught in Seminary. And there is the eternal ‘planning’ for things that are going to happen or not in the parish. And there are meetings…oh, I already mentioned that, but there are so many that it seems to require a second mention. And did I tell you about the parking lot and making sure the rented spaces are used by those who rented them and the dozens of people who come through the church each day aren’t in some lawyer’s space? I don’t do all of that, but I fret about it.

Most of the day-to-day stuff I do is fretting about something or another. And, in most cases, there are about three billion people who could fret about those things and be more effective than me. So, what do I DO? I’m not sure, not at all. My “doing” of stuff seems in many ways a bit crazy. And the source of great fretting and anxiety.

Here’s the quintessential Jewish joke, my friend, John, told it to me today. An e-mail arrives. “Start worrying,” it says, “letter to follow.”

I’m always ‘worrying’ about my ‘doing’…but I truly subscribe to the notion that ‘doing’ isn’t what being a priest is all about. What being a priest is all about is exactly that—“being” a priest.

You want to know the thing I hear most from parishioners of St. John’s? Here it is: “I didn’t want to bother you, I know how busy you are….”

My theory is that either we priests have created “busy-ness” out of nothing or else we are so deluded as to think that the nonsense we use to fill our days and make us feel like we’re ‘doing’ something has overcome the glaring reality that we are ordained to ‘be’, not to ‘do’. Back in 2000 when I visited 37 of my Virginia Seminary classmates, one of them—a guy who was only with us for a year and who had been a RC priest before he married a woman with five children—told me that he was pleased to have left VTS and gone to a parish where he had remained for 25 years. “I’ve been here long enough,” he told me, “so that people accept the fact that ‘being a priest’ is the only job in the world that is focused on ‘being’ rather than ‘doing’.”

What a thought—a whole career path focused on “being” rather than “doing”! And what a pity that people think I’m busy and shouldn’t be bothered by their petty concerns and wonderings and questions and longings. That is, in fact, precisely what my job entails, to be free and available and ready to “be” with people whenever they need that from me. I don’t suggest that my ‘being’ will “save them” or “heal them” or do anything much more than simply ‘being’ with them in their joy or confusion or pain or loss or wonderment. There is a wonderful term in psychology—the “non-anxious presence.” Therapists long to provide that service for their clients—just to ‘be’ with them, whatever is going on, without anxiety. A calming presence is what most of us need when ‘stuff’ is happening in our lives. We just need someone to “be” there—at our death bed, in labor hall, in the ER, when we’re troubled and confused, at the celebrations of the transforming moments of our lives. Just that—a shadow in the background who is simply “there” without attaching themselves to the emotions and feelings of the moment—that is what most of us need, most of the time. And that is, so far as I can see, how a priest can “be” in the midst of the community he/she serves.

I have done what used to be called “EST training”. Almost all ‘religious folks’ think EST was mind-control and a monstrous intrusion into the life of those who submitted themselves to it. I am still involved in a group—The Mastery Foundation—that continues the work EST began. The Mastery Foundation is the religious spin-off of EST and I have been a leader of the Making a Difference Workshop for almost 20 years now. I took that workshop when I was considering renouncing my vows as a priest and what I came out of the three days with was my priesthood all new and shiny. The Workshop is ‘ontological’—it is about ‘being’, not ‘doing’. And back over a quarter of a century ago, when I was in an EST workshop, I called to tell them I couldn’t come to the second weekend because a beloved parishioner of St. Paul’s (the parish I served at that time) was dying and I had to be with him. The workshop leaders gave me much shit—understandable shit but shit none the less—about my ‘commitment’ to the workshop and what if I’d gotten hit by a truck, who would be with Aaron, who would be his priest then? But I rejected all the bullshit they threw at me—some of it reasonable bullshit, but b.s. all the same—and went to visit Aaron when I should have been in my chair at the EST training.

Aaron was in a coma and I couldn’t “do” much of anything. I couldn’t give him communion or talk with him or reassure him as he was slipping into that good night. So, after 15 minutes or so, I left his room, having anointed him and given him final unction—I could “do” that, after all. I rode the elevator to the lobby and was unlocking my car when I remembered the first weekend of the EST training and the emphasis on “being” that I had learned there. So I went back to the elevator and rode back up to the 5th floor and entered Aaron’s room again. I sat by his bed for over two hours. From time to time I would read a psalm from my Prayer Book aloud, but mostly for me, since he wasn’t in my time/space continuum. And after two hours I kissed his 88 year old face and headed for the door.

At that very moment, he awoke momentarily from the coma of his last sleep and said, with the basso voice I’d known from him before this illness, “Jim, thanks for BEING with me….”

It never occurred to me in that moment to “do” anything. I didn’t rush to his bedside and give him communion. I didn’t open my BCP and say a prayer. I only said, “You’re welcome, Aaron.” And I left. Three days later I was the celebrant and preacher at his funeral. I had done my job. I had “be-ed” with him. That was what he needed and all that I could do.

Actually, I do have a definition of the job description of a priest. I’ve used it in a couple of ordination sermons that did not get me in trouble and I think I would bet the farm on it being—if not RIGHT—at least in the county where RIGHT lives. Here’s how it goes: the ‘job’ of a priest is simply this: to tend the fire, tell the story and pass the wine.

A parish priest has an enormous amount of discretionary time—don’t believe anyone who tells you otherwise. And that time should be spent being the Shaman of the Tribe. I really believe the metaphor of the Shaman is the one we priests should embrace. We walk backward and sideways, we speak words our mouths are unfit for, we do the holy acts and we dwell in the “being” of our being in the midst of the tribe. We are irrelevant except in moments when we are relevant. We wait with the expectant father, we sit by the sick bed, we pour water on the babies, we whisper nonsense syllables over bread and wine, we light the candles, we tell and re-tell the story of our tribe in old ways and ways made new, we anoint the sick and dying, we rejoice with the joyous, we are there when one of the tribe moves into that Good Night, we pour dirt on the casket, we unite the lovers, we sit and wait and are not anxious whatever is happening. Shamans are the role we can play in the Tribe who loves us and we love to death.

So, we tend the fire. Everyone else is too busy in the tides and times of living to pay attention. The priest must add the green branch to the dying fire and blow on it until it takes and burns. The priest must know the history of the Tribe and breathe it into the fire as the fire turns to embers. We are the fire-tenders, the wood gatherers, the ones who choose between the green wood and the seasoned. That is who we “are” and how we “be” in the midst on the Tribe.

We also “tell the story”. It is a story everyone in the Tribe knows, on some level, in some way. So the way we tell it must annoy and inspire and provoke. It is the story of our particular tribe and of the larger tribe we are a part of. It is the story of a God who created us in the very image of God and of a God who took on our flesh and a God who died, as we shall die, yet rose from death to prove to us that Life is the last word, the ultimate word, the only word that matters. So we tell this story with mouths full of pebbles and in halting, stuttering words and with an eloquence we neither deserve nor can rise to, except the Spirit leads us. We tell the story as the tribe sits by the fire we tend and we watch their eyes…heavy and full of sleep, confused and questioning, brimming with tears. It is always the eyes we much watch—those subtle pathways to the soul—as we tell the story in old ways, often heard, and in new ways to surprise and delight and confound. We have tended the fire and told the story.

What is left is this—to pass the wine.

Whenever I do baptismal classes, I bring out the symbols that will be a part of the service: bread, wine, water, oil, a candle and the scallop shell I use to pour the water. Sometimes I mix people up so they’re not with their baptismal group, and give them one of the symbols to talk about and report back to the whole group about after talking. I’m always interested in the report back about wine. We are a part of a remarkably Puritanical culture where wine is not openly valued. And of course, I know, church basements and parish halls are full each week with AA meetings—there is a downside to wine. But my thought has always been that the ‘value’ of something can be measured most accurately by how much it has been misused and abused. Oh, take Christianity for example: what crap we Christians have left on innocent yards! The Christian faith has been so misused and abused that it must be of great value—the value of pearls and gold and silver.

Most of the groups who report back on wine don’t fully emphasize the joy and gladness and goodness of alcohol. They seldom reflect on why it is we call alcohol “spirits”. They don’t have the courage to be politically incorrect in our day and say wine is a good and gracious thing. Never has any group reported back by saying, “In Vino, Veritas”. So I have to tell them how valued and important the wine is to the tribe and those gathered by the fire, listening to the story. Invaluable, I’d say—that’s what wine is to the life and metaphor and myth of the Tribe. There must be wine to make us mellow and accepting and to “inspire” us and to bring the story to full bloom and to make the dying fire look like a wondrous and warming blaze that enlightens the darkness all around us.

So, the priest passes the wine.

None of those ‘functions’, those ‘tasks’, those ‘acts’ require ordination—that I would tell you before you said it out loud. Just about anyone could tend the fire and tell the story and pass the wine. But in our Tribe, at any rate, we have decided that there must be someone ‘set apart’ for those acts, those rituals, those liturgies. So we ordain priests and entrust them with the work of “being” in our midst to ‘do’ these little, so significant tasks. The Shamans of the Tribe walk backwards, speak in nonsense syllables and touch the holy things.

A dear friend, the wife of a classmate of mine in seminary, told my wife that when her husband was ordained, “his hands changed.”

My wife, God bless her, said she hadn’t noticed that my hands had changed but she did like to feel them on her body.

Here is the conundrum about being a priest: nothing changes. It isn’t the ordination that matters, it is the willingness to simple “be” when all the world is “doing” that makes a priest different, set apart, unique. Her/his hands don’t change, not a chance, that’s just an illusion. What happens, so far as I can tell is simply this: some sap decides to “be” rather than “do”. And the church applauds.

Truth is, it’s a great job—process observing, tending the fire, telling the story over and over again, passing the wine. What’s the down-side of that? Just don’t take yourself too seriously or confuse yourself with Jesus or decide you can save the world or anyone in it—keep to the job description: observe the process, keep the fire burning, tell and retell the story, take a good sip of wine before passing it around, figure out how to “be” rather than “do”.

Well, it’s worked for the most part for me….

Monday, July 11, 2011

Flying over water

Coming back from Seattle, I changed planes in Midway, Chicago. I used to think Midway was 'midway' between something and something else. But going west I had to change from B Concourse to A Concourse to catch the next plane. I walked past a huge display on the way and discovered that Midway Airport was named after the WWII Pacific Battle for Midway Island. I didn't have time to read the whole display because I had to get something to eat, go to the bathroom and catch a plane. But I was shocked and amazed to know that. There was some big Chicago connection to the Battle of Midway but I really didn't get it walking by fast.

On the way back I changed planes again at Midway. And we flew back to Hartford over water.

I didn't have a book that obsessed me, as I did from Hartford to Midway, so I stared out my window seat window.

We circled and flew out off the lake front--big buildings I recognized--all the way across Lake Michigan. Since 1/5 of all the fresh water in the world is in the Great Lakes, they are big, bigger than you and I might imagine. It was like flying over a sea. It went on and on, that Lake. Then we flew over a slice of northernmost Ohio and hit Lake Erie. Again, lots of water. Not as big as it's cousin Michigan, but Erie takes a while.

Somewhere around Buffalo we turned a tad south and flew over the Finger Lakes in upstate New York. From the air you can see why they're called 'fingers'. They go south to north and are much longer than wide. There are 11 of them, you know, all with odd names. And one of them is the deepest lake in the US, almost 700 feet deep, the bottom of that lake is below sea level.

(I checked with my hand to make sure my flotation device was indeed under my seat. It was.)

I think we flew over every one of the Finger Lakes on the way to Hartford.

I've never been on an airplane that flew over so much water that wasn't going to Europe. And after being in Seattle, a place surrounded and overwhelmed by bodies of water, it was a fitting end to my trip.

(In Seattle, I ate dinner on Friday night at a restaurant on a huge fresh water lake in the middle of the city, which is surrounded on the West and North and South by salt water. That lake is where Tom Hank's houseboat was in "Sleepless in Seattle". The things you learn when you travel....)

Junkos and granddaughters

When I tell my granddaughters about Junkos


Let me tell you about these little birds,”

I'll say, “that I saw in Seattle....”


(There will be lots of questions then:

Where's Seattle?” “Is it far?”

Can we go there?” “How'd you go?”

They move along a story

the way the pump the swings

in the park down from their house--

quickly, rising higher, full of wonder.)


Then I'll tell them how the cook

in the conference center where I was,

saw me watching the little birds.

He was smoking a cigarette,

watching me watch the birds

while I smoked as well.

(I'll leave out the part about cigarettes.

Let there parents deal with that someday....)


They're called Junkos,” he called to me.

The little birds?” I asked.

He nodded and blew smoke.

I jerked my head as one flew by,

almost skimming the grass.


He told me there were two kinds.

The ones with gray heads were just Junkos

and the ones with black heads were called

'hooded Junkos' with their black hoods.


Junkos are small and quick.

Swallow like, with long splashes of white

on their wings when they fly.


Curious birds, a couple hopped

into the meeting room we used,

craning their necks and watching us

for a while, wondering about us,

I suppose, then hopped back out

the door we left open

because of the heat.


I told the cook about Junko visits

and he replied they came in the kitchen

from time to time,

then left.


I don't know if Junkos

live in the East, if my granddaughters

could see them some day

in Baltimore.


I could look it up

before I tell them

in the green bird book

my friend John loaned me,

mostly forever, because

I love birds.


I could show the girls

the color plates of birds--

a multitude of them--

which I sometimes just

look at without reading the names.


But I don't think I'll research Junkos

before I see the girls.

I'd rather just wonder if I'll

ever see one here, in the East,

or if they live only on the Pacific

side of this wide land.


I like to wonder about stuff like that--

even stuff I could Google and know.


So I'll just tell them how much

I loved watching the Junkos

and leave it at that.


Let them wonder about the birds.


It's always good, I believe,

to wonder about things.


I pray those little girls,

wondering-machines,

will never stop wondering.

That is what I pray.


JGB 7/11/11

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About Me

some ponderings by an aging white man who is an Episcopal priest in Connecticut. Now retired but still working and still wondering what it all means...all of it.