My Great Britannic Adventure, Day Ten

Sunday, 26 March, 1989
Iona
Day Ten, Easter Sunday

Odd thing at breakfast. For some reason they toast only white bread here, and put it out on toast racks to get cold, while the wheat bread sits in the basket untoasted. A couple days ago I located the toaster in the kitchen and as it worked like the kind we have at Coverdale* I’ve been nipping back to do myself some wheat toast, properly hot. This morning I took orders for some others at the table and came back to do them, seven slices in all. Jeannie Brownlea*, one of the older members of the MacLeod Center party, was back there on the same errand. I told her what I was there for and she said, "I’ve got six in here already. Is that enough?"

"No, I need seven."

"But I’ve got six in here."

"That’s all right, but I need seven. I’ll do more."

"There’s no more wheat bread."

"Oh. Well. Well, don’t worry about it. We’ll make do."

"Is six enough?"

"Well, we wanted seven . . . "

I haven’t recalled this word for word, I’m sure. The point is that she kept making all sorts of suggestions that simply ignored the mathematical realities (especially if she’d been planning any of the wheat toast she was making to go to her own table) and I could not make her understand otherwise.

Whereupon she rounds on me and says, "I think you hate me. I can tell these things and I really think you hate me."

The uncomfortable thing is that I am not entirely innocent of negative attitudes in her regard; she is in her late 60s or so and has the look of the kind of woman who appears in Presbyterianews as having loudly supported some outmoded and anti-Christian liberal cause at the last General Assembly. And I confess I find her hovering, birdlike intensity is a bit wearing. But I also know that many people who have at first struck me unfavorably eventually have been revealed as worthy of esteem. And even if not, "hate" is too personal, energised, and involved a word for her in this situation.

The joke is, that my "hating" her is becoming a self-fulfilling prophecy. For now I do want to avoid her, if only because she’s the uncomfortable type of person who takes a conversation onto a personal level in the most inappropriate circumstances. If she were my age I would tell her so. But because of her years I need to keep my distance-- and keep my mouth shut.

After breakfast somebody came in and said we were supposed to be doing toilets right then, just like yesterday and the day before. Not bloody likely. I have to get dressed for church.

Wore the gray corduroy skirt and the silk blouse, with silk longies under. Bright pink wool Shetland sweater over, but the only real concession I made to possible foul weather was donning my black suede boots instead of dress flats over my white WinterAlls stockings. Dammit, it’s Easter and I am not wearing my blue corduroy jeans to church. Especially because I am not feeling the impact of the occasion, it’s essential I keep up the ceremonies, to prevent me from degenerating entirely.

Karen* and Therese* conspired to put up my hair and I donned my blue silk Liberty scarf. When I assayed the makeup Karen* said, "Are you trying to seduce the priest?"

"I’m trying to figure out if there is a priest around here!" Three days of services already and I still don’t know who’s in charge.

More half-baked drama in the cloister beforehand, a somewhat silly updating of the Road to Emmaus story. But I expect that by now.

And there was actually a sermon during the service proper, by a big mucky-muck of the Community who came in from Glasgow or somewhere. Full of the meaning of Easter as it bore on all sorts of bad social and political situations. Not bad for its kind, very applicable and cogent, but I’m starving for some Scriptural exposition. Then he ended up referring to the Holy Spirit as "she" again and what could I do but put up with it?

To do him justice he did mention the plight of people around us, but I-- I feel I have no right to feel any hurt, having been in no wars and no long term deprivation . . . Not physically, at least. Marie* was talking last night (after she’d decided it was her fault Seamus* was acting like a jerk) about the need not to want things as we’d like them . . . Right. So let’s forget about loving or being loved and become Stoics or Buddhists. There is a Christian renunciation but how it works is a mystery to me.

I thought as hard as I could about Nigel*, down in S--, in church, maybe with Emily*? trying to cope with the rotten situation going on in his family, and I was thinking Bless him, bless him, O Lord; since I can receive no blessing, grace him with my share even now . . .

But more I am aware of Lukas*, and unavoidably think of the song "Easy to Be Hard":

How can people have no feelings?
How can they ignore their friends?
Easy to be hard,
Easy to be cold.

’Specially people who care about strangers,
Who care about evil, and social injustice!
Do you only care about the bleeding crowd?
How about a needing friend?
I need a friend . . .

And here it is Easter, and there he is, one of three pairs who will administer the Sacrament, and here I am, feeling cold and dead and entombed still, wishing I were a million miles away. But I am gripped cruelly by the stranglehold of present reality, seeing that though we celebrate Christ’s resurrection every Easter, that each Easter I rise with Him less and less, till some time soon I will revive not at all and stay closed in the tomb forever.

And then, O God, the three pairs took up their stations and we were instructed to receive from those closest, and I was in the aisle seat in the crossing, and Lukas* and his partner were assigned to the crossing. I couldn’t convince myself that he hadn’t seen me sitting there, thus freeing me to receive down front. Doing it under his eye would have been a demonstration of personal feeling that even I, degenerate though I am, recognised to be dreadfully out of place.

So I was doomed to be where I was. I let many people into the line ahead of me, trying to put it off as long as possible. But it couldn’t be avoided.

The girl who was distributing the bread gave me much too big a piece. But I confess I probably would’ve choked on it anyway, however small, my mouth was so dry. There was no time to get it down before I’d stepped over and stood in front of-- whom? My friend? Don’t make miserable jokes. This time I won’t comprehend.

I didn’t want to look at him but I had to, to keep from dropping or spilling the chalice. And as I received the wine he stood there with his hands outstretched as if in blessing. And he looked straight into my eyes, the most intimate of smiles in his own, as if he were saying, "Take, drink, I share this with you!"

And I don’t know what mine said back, but they wanted to scream, "Lukas Renzberger*, are you trying to kill me? What is this mockery? You pretend to offer me Communion-- why can’t you maintain it in our daily lives?"

My misery was such that I could hardly stand. I felt very, precipitously, close to committing the unforgivable sin of falling down crying before him, as if somehow I could beg and plead the caring, considerate Coverdale* version of him to please, please take me in his arms and let me cry out all the hurt and turmoil-- not as prelude to any claim upon him, but as a support, till I could stand alone again.

But I controlled myself long enough to get back to my seat, though I couldn’t produce the words of the Communion hymn. I dared not cry; he was too close. I was too exposed.

Then the service was over and everyone went back out into the cloister. The fiddle played, the flutes piped, the little choir sang. And those who were moved to, danced around the daffodil-bedecked cross that had been placed against the Lipschitz sculpture at the cloister garth’s center. I stood there woodenly looking on, but forced myself to understand that if Lukas* should happen to see me there alone, he would probably conclude that I had come up to Iona just to be with him, and was refusing now to be with any other.

So I exerted myself to put on a social façade, a process aided by the suggestion? command? made inside the church that when the remains of the Communion bread went around we were to share it with someone we didn’t know. Fortunately I didn’t have to choose with whom in all that vast crowd of strangers I would share with; an abbey staff person named Fiona*-- I think she’s in the choir-- came up and offered me a bit of hers. There were enough safe topics to talk about there, so that was ok until I felt I’d put in my time and could leave.

There was a seminar afterwards, back at the Center. I was a good girl and went, though for a moment it threatened to be disastrous. The topic today was Joy, and the woman leading was eliciting things each of us were feeling joyful about. I was afraid we were going to have to go around and speak each in turn, and I was hovering so close to the surface of brutal honesty that I wouldn’t’ve made things very pretty.

But thank God, the discussion got off on the difference between joy and happiness, especially as it related to the case of the Tzubeki* family, who are here in Scotland studying in Edinburgh, and trying to get political asylum from South Africa. So Caroline Tzubeki* kept the floor most of the time, talking about life in Soweto, which I found a salutary distraction in more ways than one.

It’s a real temptation for me to want to say to her, "What are you complaining about? You’ve got your nice husband and your beautiful little girl. You don’t have to face your problems alone!" Which shows you what a selfish degenerate I’ve become, and where I think the answer to all my problems lies . . .

Wrote a poem about this morning at Communion during the seminar. Always helps, turning hurt into art. That is if it is art. Maybe that’s what I’ll find out if I can get a creative writing tutor next term. I don’t want my work merely to be the emotional and verbal equivalent of a trip to the toilet. And I’ve seen much so-called poetry that so obviously is.

Easter dinner was pleasant. Great triumph of sentiment over principle-- we had ham. And it was good ham, too.

And they’d scrounged some more construction lumber scraps to build the fire with. I know that’s full of creosote-causing preservatives and isn’t half so hotly-burning as coal, but it has the blessed advantage of being a heck of a lot easier on the nose and the lungs, especially as this fireplace here doesn’t draw worth a poop. (Practically brand-new and there’s soot all the way up the chimney breast.) This weekend’s the first time I’ve ever experienced a coal fire, and I regret to say that it smells like what we would at home call a very bad case of pollution. I can’t believe people put up with it.

But it was wood at dinner today, and that was a relief.

Yesterday evening in the laundry room the housekeeper told me that due to the Easter Monday bank holiday there’ll be only one bus across Mull tomorrow. And to get it we’ll have to catch the Iona ferry at 5:30 in the morning. At dinner, then, I discussed with one of the men here the possibility of hitching a lift with him across Mull a little later, since he brought his car as far as Fionnphort. He says it depends on whether the Mull to Oban ferry is running more than once tomorrow.

To me, it depends upon what Lukas’s* plans are, for in this I do want to accord my actions to his. Perhaps he just wants to spend all the time he can now with his new friends. But when everyone leaves there’s a chance we can have a nice companionable chat on the bus, my tensions towards him can be relaxed, and I won’t go off feeling as I did after I left him in Switzerland last December. And I might find out what happened in Liverpool. There is to be a ceildhe tonight here; I could make myself inquire casually after his plans then.

Wrote postcards to friends in the States after dinner. Funny, but I forgot to take them to the postbox at the abbey when I went over there to buy my obligatory Iona sweatshirt. Not 100% sure why I got one of those, but I did. Burgundy red, medium. And a detailed map of the island. It’ll help me label my slides later.

Still overcast but the wind has died down considerably today. So around four o’clock I set out to do a bit of the hillwalking I actually came to Iona for. Left my skirt on-- a romantic fancy, I suppose-- and simply pulled the blue hiking socks over my winter weight stockings.

Set off more or less to the west. I was actually aiming for the high point north of the MacLeod Center but the fences kept getting in my way. I am told that since this is National Trust land it’s ok to walk anywhere, but you’d never know it from the lack of gates and stiles. There were a lot of other people about, so if they could find ways through, so could I.

Going out was definitely a good idea. I don’t say anything so silly as that the necessity of choosing to which tussock or stone to step next puts one’s interpersonal problems into perspective. But the mental and physical occupation does blunt some of the emotional sting as you run over the problems in your head.

Thinking about it thus, it seems to me that the best explanation may be that Lukas* is one of those people who assigns others to specific times and places, and if a friend steps out of that frame they’re out of place and can legitimately be ignored. As soon as they put themselves back, all again is well. Because I cannot come up with anything I have done to offend him and I refuse to believe he’s being calculatedly mean. I do think he’s being thoughtlessly rude, though. And it doesn’t become him at all.

The barren yet varied landscape with its muted tones and textures played harmony to my overall melancholy, which thankfully was able to be expressed in music. Bless you, Lord, for allowing me my top notes and good wind today, so that I could produce a satisfactory and sustained sound despite the scrambling around I was doing. It was even more satisfactory in that after awhile, as I moved further inland, there was absolutely no one else around to hear me, except for the sheep. They paid strict attention, wanting to make sure this strange noisy creature meant them no harm, and they’d stop grazing and stare and stare until satisfied I was harmless.

Sur les monts les plus sauvages,
Que ne suis-je un simple pasteur?

I tried to sing some Easter hymns but I kept getting the verses scrambled. And so fell back on Berlioz and Schubert. Dear Hector! Why are you dead and gone? I think you would’ve so much enjoyed walking these hills . . . You might even have been able to deal with me. But thank God, your music goes with me, even if you cannot.

There’s so much amazing vegetation out on the moors. There is a lot of a low-growing evergreen sort of groundcover, whose new growth comes up red. And this soft black moss, like velvet, that grows on the rocks. I don’t know if its color comes from the peaty soil (i.e., it’d be green elsewhere) or if it is an example of planned symbiosis between plant and site. Whichever it is, it's marvellous in its subtle beauty.

I wandered as far as the sea at the Mhachair on the west side of the island. The sun was peeking in and out, laying silver bands of brilliance upon the water. Somebody had stamped his initials in the wet sand of the beach, which was a pity. But still I could enjoy the silence that was only augmented by the surging of the waves and the high mewling cries of the gulls.

It was getting up towards 6:00 by now but I wasn’t particularly concerned, since Summer Time came on last night. Still, I felt I’d better head back. Did indulge in a scenario of what if I were benighted and the gales came back and . . . But I decided it wouldn’t be feasible to perish out there tonight. I hadn’t any paper or pen with me to write and apologise to my mother for being such a bother-- and to thank Nigel* (in a discreet manner of course) for how good he’s been to me. As for Herr Renzberger*, he wouldn’t get any coverage, and good enough for him, too.

After awhile, though, increasing fatigue made undivided attention to picking my footing and making sure I was headed in the right direction supersede any such thoughts. The ground, understandably, was thoroughly soaked and two or three times, despite my best care, I slipped on grassy slopes and arose with a glaring souvenir of bog mud on my left side and back. (This was deliberate-- the right side, where I carry my cameras, must be protected.)

Thought I’d make for the beach on the north end of the island and follow it round to the road I took yesterday. But when I got up there I was further to the west of it than I thought and only steep rocks led to the sea. So I headed for the next landmark I knew, the great high point of the Dun, I think it’s called. Wanted to go up it before; now it was the best idea since from its top I’d be able to see the abbey and the Center and I’d know exactly where I was. And so I did eventually reach the summit, and added my stone to its cairn (no one has told me so, but that seemed like the proper thing to do).

Couldn’t stay up there admiring the view, though, for inevitably it began to rain. Straight down rain, thankfully, but not what you want to stand about in anyway. My shoes were long since thoroughly soaked and now the rest of me had a chance to join the party, if I didn’t get moving.

Carefully down the slope, through a few more bogs, across another burn or two, and then, finally, through a gate into a farmer’s field that was so thoroughly squelching with mud that there wasn’t any point in being careful about it. Then out the gate to the road and on through the rain to shelter as quickly as possible.

But I still had breath for what was important, and be hanged to any German-speakers who might hear me as I drew near to the abbey:

Du holde Kunst, in wieviel grauen Stunden
Wo mich des Lebens wilder Kreis umstrickt,
Hast du mein Herz im warmer Liebe entzunden,
Hast mich in eine bessre Welt entrückt,
In eine bessre Welt entrückt!

It was past 7:30 when I got back. There was a wedding in the abbey church at 6:00 with a reception after that that everyone was invited to, which of course I’d missed. But I can go to weddings anywhere. Only in Scotland can I have the exquisite fulfillment of slogging through peat bogs and being a better person for the experience.

First item of importance, take a shower. Second thing, wash out the filthy shoes and clothes and put them in the drying room. And hope they’re ready to be packed by tomorrow.

Changed into my other skirt and made my appearance at the ceildhe after 9:00 (it started at 8:30). By then I was so tired I didn’t really care, but had decided enough of this crap, I had to talk to Lukas*.

The dances were all of the country variety, but unlike at Coverdale* at Christmas nobody taught them. It was like my home church choir director and the "Hallelujah Chorus"-- no rehearsal time because of course you’re born knowing it. It was pretty funny, because the PA system went down and you couldn’t hear the fiddle or guitars at all, but only the thump of the tambour and the shouts of the dancers counting steps in largely-vain attempts to keep themselves straight.

I didn’t dance; you needed a partner and I was too physically tired to make the effort to choose somebody to ask. Lukas* was keeping himself thoroughly occupied on the floor, a fact which at another time I would’ve witnessed with vicarious pleasure and satisfaction. Just now, however, it only filled me with the cynical sense that well, our little world of this weekend is yet proceeding according to its own established order . . .

But I did get a chance to talk to him a little while he was sitting one out. A bit of chitchat about the dancing, then a casual question as to whether he was leaving tomorrow morning or staying till later. He replied that it was tomorrow morning or nothing, so I kept my mouth shut about the possibilities of rides across Mull later in the day. If I appear on the jetty in the midst of the rest of the sleep-benumbed throng tomorrow at 5:30 AM, he will have no reason to impugn my motives.

I told him I’d just been on a three and a half hour hike around the island. He immediately countered with the statement that last Wednesday he, along with the rest of the abbey group, had gone on a six-hour "pilgrimage" around Iona, visiting all the famous hermitages and other religious sites, and, in the process, establishing a wonderful bond among them all. That, I thought, was tolerably obvious.

I wanted to say something that would reveal even to me myself that I could rejoice with him in this, but I couldn’t manage it. So I sufficed with something on the order of "That’s nice," and said we at the Center weren’t so fortunate, as having to spend so much time in services and other activities we hadn’t much chance to form interpersonal relationships. "I’m afraid there was rather more program than I’d bargained for, though I suppose I should’ve expected it . . . "

"But you didn’t have to attend all those things! You could have done other things if you’d liked!"

Oh? Maybe so, but that’s not the way I was raised.

The last dance was played around 10:40 and then the abbey group members took turns taking funny pictures of their assemblage. It briefly flitted through my mind to offer to take one of them all to give to Lukas* at Coverdale*. But just as quickly I knew that’d be meddling impertinence. Besides, I’m sure he’s already got someone pledged to send him a copy of theirs.

So I took off for the laundry room to see to the last bit of wash that was still soaking in the sink, and so much for my first Scottish ceildhe . . .

My Great Britannic Adventure, Day Nine

Saturday, 25 March, 1989
Iona
Day Nine, Holy Saturday

Another session this morning, which I wasn’t particularly keen to go to. The handout had a poem in it, and I had to make myself see my apathy in that I couldn’t even identify with it, though the situation the poet described could be considered very close to my own. "That’s his problem," I tend to think.

But the sun was still out afterwards, and I walked to the beach at the north end of the island, joined for awhile by Marie*, one of the other women in my dorm room. Today you could see the peaks of Mull, with one tallish one all covered in snow. And I could observe the horses out running, and the red-feathered chickens, and the sober black-faced sheep, and the shaggy Highland cattle. A lark was singing high overhead, the first I’d ever seen or heard.

Marie* turned back when we approached the beach, as the sea air breezes give her sinus trouble. But I went all the way down to the rocks and looked out at the little islands across the water. There were cattle grazing among the washed-up kelp and sea gulls crying overhead. This is what I came to Iona for . . . instead I’m spending most of my time so far sitting in church and not in particularly satisfying church, either.

After a hurried lunch (I was late getting back; it was vegetarian again) I did more handwash. Only this time the spin-dryer really got off balance and the plastic baffle affair you put on your clothes really got chewed to heck. At least it’s only that and not the machine itself.

Finally got around to writing Daddy a note for his birthday. Took it down to the village to mail it, borrowing a piece of tape from a store clerk when the envelope gum refused to stick.

There were children in the lane playing with pieces of styrofoam insulation that the wind had blown away from the Center construction materials depot yesterday. No telling where the rest of it is now.

Stopped into the Abbey bookstore and only bought a few postcards. Christine MacLean was there and I told her about the spin dryer baffle. She said not to worry; she doubted it could be that bad.

So I came back and did my best to destroy it some more, doing more wash that wouldn’t fit in the first time around. Actually, I have gotten the hang of how to stop the machine before too much damage is done.


I’m not sure what to make of Karen* and Therese*, the two other girls in my dorm. Therese* is a vegetarian but she smokes, so I suppose her motivation for not eating meat is concern for animals and not care for her own health. Karen* puts on the most outrageous airs and tells whopping tales that you simply can’t believe. Where they are as Christians I can’t tell at all, because although they seem to be into things that smack terribly of New Age spaceheadedness I couldn’t say if they’d go along with the rest of the N.A. program or if they simply have certain ecological, etc., concerns in common with New Agers. And I haven’t got the energy to get into a debate about it.

Besides, I find they have a streak of cynicism about the whole programmatic structure here that I find all too easy and amenable to identify with. They cheerfully sleep through anything they please. I have punted a seminar or two already but I don’t feel too confident about it.

But I tell myself I can sit in church meetings anywhere, and these aren’t particularly effective or fulfilling church meetings, I feel so out of fellowship here (Palm Sunday service in March was much better). But only here (in light of my schedule) can I walk along the hills and beaches of Scotland, and that’s what I came here to do.

If it would stop blowing and sleeting for an hour together!

Yes, it started again this afternoon, almost as bad as before. I’m glad I dug out my silk longies at the last minute before I left Oxford.


Saw the film The Mission in the chapterhouse of the abbey this evening. I’d been wanting to see that. Problematic picture. One knows that love is more powerful in the long run but still I found myself wanting to root for the priests who chose to fight, who left the way of peace. Maybe it’s because I’m rather angry right now, at things in particular, and those people were doing what I felt. More objectively, it seems as if the people in the story failed to ask the essential question. And that is, if we have to cease to follow Christ in order to preserve the Jesuit Order, what the hell use is the Jesuit Order?

Or any church institution, for that matter?

Marie*, who also saw it, thinks it was done from a liberation theology viewpoint and of necessity would glorify the priests who chose to fight. I didn’t see it as quite that severely slanted but she has a point, anyway.

She’s a funny person. She’s going through a divorce, or has just gotten one, I’m not sure which, and her emotions are extremely volatile. At one point she’ll be telling you how incredibly high and happy she’s feeling in the experience of being here and two hours later she’s crying her eyes out. Or she speaks of how calm she feels-- but confesses she’s been chain-smoking since she arrived.

There is something in the way of an explanation, though. She also has a friend attending the abbey program, who, like Lukas*, apparently hasn’t been acting all that friendly. But it’s worse for her-- she confesses she has been in love with him and he knows it. And seemingly he’s attempting to squelch it in that disgusting wet-blanket male way.

It was enough like my situation that in the tea time between the video and the vigil service at 11:15 PM I pointed out Lukas* and told her why I could empathise with her problem, even though mine isn’t exactly analogous. I was even so reckless as to admit that though I don’t fancy Mr. Renzberger* in that way there is another Coverdale* student I wish I could, except that he’s thoroughly taken . . .

But I think that was mostly to keep her from thinking I did like Lukas* the same way she likes her recalcitrant friend Seamus*-- as well as for the sheer pleasure of speaking about Nigel* even without actually naming him.

The rotten thing is, the more Lukas* acts like a complete jerk and вопреки, the more important he’s becoming to me. He didn’t come to the video and I found myself regretting his absence. And seeing him across the room with his new friends, acting as if I didn’t exist, made me want to slide into the attitude of a dog eagerly waiting and hoping for the least crumb from its master’s table. I try to shake myself out of this by taking the superior position that well, obviously he hasn’t learned the lesson of the old Girl Scout song:

"Make new friends
But keep the old;
One is silver
And the other, gold."

But in the general frame of mind I brought with me its very hard to maintain that. I keep thinking it’s me, something I’ve done to offend him, and I feel myself craving his notice and approval to reassure me I’m acceptable and forgiven.

It sounds as if I’ve got this all analysed out and intellectually settled, but I haven’t at all. Somehow his present caddish behavior is throwing the memory of what a dear, caring person he can be into bright and high relief, making me want to flee to that Lukas* for comfort and warmth and security-- but instead I find only this cold, heedless, aloof reality, and my sense of loss is doubled. If only he would--! I am tempted to think, and the responding "Never!" falls into the deep pit of all the other "nevers" in my limited life, a pit that threatens to swallow me up with them.

Hope of some vague, unfocussed sort does insist on rearing its head, however. Both last Saturday walking along the Backs behind Nigel's* old college of Clare and now here in this wild weather I am nudged to recall the Robert Browning poem, "Never the Time and the Place." I wonder if the abbey library has a copy of it. God, it would be wonderful if I could be sure that

This path so soft to pace shall lead
Through the magic of May to [him]self indeed!

But how and with whom, I haven’t the least idea.

But now it was time for the Easter vigil service. I can’t say I really like this night-before celebration business, it seems a bit previous to me. I suppose I need the sense of anticipation brought about by sleeping on the thing, both at Christmas and Easter. Anyway, here it was.

The service had more drama and no preaching and little if any Scripture reading, again. I guess they assume everyone here knows the Easter story, because a lot of it was pantomime, in the American sense, and not all that well done.

I was somewhat taken aback when in a Scripture quotation used as part of a litany the Holy Spirit was referred to as "she." I’d be awfully interested in knowing what the exegetical basis of that is. But at the moment I shall assume it is merely a fashionable affectation and like disco and polyester leisure suits will eventually blow over. There’s nothing I can do about it here and now and besides, it is only a ripple in the great pond of my isolation here . . . isolation caused not so much by evident doctrinal disagreement with most people here as by, apparently, some fatal flaw in myself. I seem to be losing all ability to make and keep contact with others, and Lukas* and his avoidance of me is a glaring, blaring symbol of my alienation. If he will not come forward and accept me as a human being and a friend, how can I ever expect anyone else to?

Well, a little early (11:55 PM) but close enough the service got to the point where the Lord could be officially declared to be Risen and the abbey bells tolled and tolled. A great continuing chant of "Alleluia" arose and the church was gradually relit, the candle flame being passed from one person to another. The ornaments were brought back as the black draperies were stripped away.

And last of all, as I’d expected, dear Lukas* himself grandly bore the silver cross back to the altar and placed it there as offstage (appropriate term) cymbals clashed and the altar spots came back on for the first time since Thursday night. And I, neither wanting to succumb utterly to my misery nor to allow myself to feel too proud of him, despite his actions toward me, dragged a bit of grim, cynical humor out of it all, thinking, "Well, his mother obviously gave him a good Swiss upbringing-- he puts things back where he found them."

But it didn’t help a great deal, as the last of the printed songs and responses were sung and the piano banged into "Lord of the Dance" and he and the other people in the worship group began to dance in the aisles. If it’d happened at my home church I would’ve said, "Great!" But here, even though I was singing along with the choruses I was growing more and more distant from it all. If Christ is risen, he is not risen in me, not tonight. Not yet.

My candle blew out at the cloister door, and with it the last of my own warmth and light. Out in the cloister people were grabbing one another in great hugs and crying, "Happy Easter!" If the greeting had been, "He is Risen!" answered by "He is Risen Indeed!" I could have coped with that. That is a statement of fact. But "happy"? That is an emotional state that has nothing to do with me.

The wind and rain were still howling, otherwise I would’ve gone straight back to the Center. But as it was, the prudent thing was to head back to the tea table in the abbey seminar room and wait for the weather to die down.

I was making my way through the crowd in the cloister, not far from where Lukas*, with a very unSwiss lack of reserve, was hugging everyone in sight. Goodie for him. And all of a sudden he was there before me and was enfolding me in his arms, exclaiming, "Happy Easter, Blogwen!" and I-- God help me, I held him tightly as if by the mute pressure of my hands upon his back I could tell him how much I needed him to acknowledge and accept me as a human being and a friend. And then I grew frightened, because if I continued I might not be willing to let him go. So I held him apart from me and asked, "How is it going with you?" meaning this week at the abbey, meaning last week in Liverpool, meaning he himself (when he is himself). He took the first meaning only and politely said, "Oh, the week’s been great. How do you like it?"

"It’s all right," I said noncommittally, knowing my attempt to break through had failed. He released me completely then and turned his attention to others, while I made my way through the painfully joyous crowd, feeling so estranged and alienated but far too present as well. I couldn’t even find any of the people from the Center program. I could no more wade in and embrace those people than if I’d been made of stone.

I am bullheaded in my way, though. I hung about in the cloister passage till Lukas* made his way out of the celebratory embraces and tried again to engage him in conversation. I tried humor, since my emotions had to be kept down at all costs. "I see your mother trained you well. You put things back where you find them."

"It is not a matter of training. It’s a matter of spirituality."

Oh, shit. Does he always have to be so blasted literal? Yes, I realise now it was bad taste to make a joke about something that happened in the service. Just because I was feeling out of it doesn’t mean he was. But he never can tell when I’m joking, and I don’t think it’s the language barrier, I think it’s his lack of imagination. It’s not me. I made another joke in front of one of the Englishmen a little later in the tea room and he got it and laughed immediately.

Hung around in the tea room reading the paper, playing with building blocks, and making polite conversation till 2:30 DST. Lukas* was back to being Mr. Aloof again and I was trying not to give a damn.

Then I and a few others made our way back to the Center. I revised the poem I wrote yesterday . . . Then was in the process of crying myself to sleep with the aid of Schubert Lieder when Karen* roused and informed me the music was leaking out around the headphones and could I please turn it off?

Sure. Right. Whatever you say.

The Easter Weekend from Hell: Prelude, Part 3

After my conversation with Lukas* about our respective Iona visits, I realized I’d better make sure I had a place to stay. My plan for my Great Britain tour overall was to book into bed and breakfasts night by night, depending on wherever I happened to be. But I knew of only one lodging place on Iona, the St. Columba Hotel, and it’d be foolish to expect them to accommodate me on the spur of the moment.

I got the number and gave them a call.

Oh, dear, they couldn’t put me up in March. Why, I can’t recall now. Maybe they wouldn’t be open yet for the season. Or they were undergoing renovations. Or they were all booked up already. However it was, there’d be no room at the inn.

"But dinna ye worrit," said the St. Columba’s clerk [Pardon the Scots dialect. I’m going for a wee bit of atmosphere here]. "The Abbey has biggit a luvely new Guest Hoose, an tha’ll be takin ye in. Ye just tak doon this number, an ask for Christine MacLean. She’ll git ye sortit!"

This was before the Internet, of course. You go online now and Google "Iona" and "accommodation" and you’ll get a whole list of places to stay. Maybe they existed back in 1989, maybe not. But from where I sat in late February or early March nineteen years ago, it looked to be the new Abbey Guest House or nothing.

And when I called and spoke to Christine MacLean, the prospect looked very good indeed. I told her when I was tentatively planning to arrive, and she suggested, "Why don’t you come for Easter weekend? We have a lot of things going on and we have a special programme for people staying in the Guest House then." The Guest House, named the MacLeod Centre, wasn’t altogether finished, so they were offering a really good rate for the first group to stay there. I can’t recall now exactly what it was, but my memory urges me that it was around £10 a night with all meals included.

Golly, can’t beat that with a stick!

I would need to stay the entire Easter weekend to get that price, from Maundy Thursday afternoon to Easter Monday morning. But now that she had mentioned it, I liked the idea of being on Iona, the holy isle of Iona, over Easter. I’d attend a service or two, my friend Lukas* would be there to be a familiar face and to compare notes with now and again, and the rest of the time I’d roam the hills and draw and paint and rejoice in God’s creation and Christ’s passion and resurrection, all at once.

So I sent in the prepayment they required. I let Lukas* know our time in Iona would overlap after all, and I began to look forward to what that Easter weekend would bring.

Here endeth the prelude. Let the service, such as it is, begin.

The Easter Weekend from Hell: A Tentative Introduction

more cat pictures

I haven't posted anything from my 1989 Great Britannic Adventure journal for awhile.

A lot of that is because I've been screamingly busy--with my garden, with activities of organizations I'm involved in, with trying actually to land a full-time job.

But a lot of it is prudence? discretion? cowardice?

All of the above?

I spent Easter weekend of 1989 on the Scottish isle of Iona. In my journal I record the sights and sounds of my geographical experience there. But those four days are also--predominently--the record of an emotional and spiritual journey into my own soul.

And it wasn't pretty. That inward trip was dark, cold, and dreary as the weather that swept down over that little North Atlantic speck of stone and peat that late March weekend.

Ought it be disclosed? True, I'm not who I was nineteen years ago, though I can sympathize with that young woman.

But will my readers understand that? What if I'm interviewing with a church, and a member of the pulpit committee happens on my blog and knows it's mine? Will he judge who I am now by who I was then? What if a pastor member of my presbytery sees it, and thinks, "What a wet noodle! I'm not clueing her in to any vacancies I've heard of!"

But then, if a church is that judgemental, do I really want to serve them? Would I be able to serve them? And any pastor colleague who might be passing me references knows who I am now and wouldn't care!

Besides [she says snarkily] I read all sorts of people who go to Iona and hang out with the Iona Community, and find it the most spiritually uplifting, life-changing experience they've been through.

Oh, really?

So . . . in the interest of full disclosure and for the sake of some cynical entertainment, maybe it's time for me to present the other side.

But first, in a subsequent post [or three], I'll give some background on certain people and on why I went to Iona in the first place.

Right now, however, I need to go out and get my fingernails dirty again. Assuming my own weather isn't acting Scottish and bucketing rain.

Some Easter "Hymns" Need to Be Egged

A brief rant before I retire to bed this Easter Sunday evening:

I was just downstairs, plinking out Easter hymns on my new old piano, out of the 1933 Hymnal. "Come Ye Faithful, Raise the Strain." "Welcome, Happy Morning." "The Strife Is O’er." "Jesus Christ Is Risen Today." Good, solid hymns with good, solid doctrine about what Jesus really did for us on the cross and at the empty tomb.

So what did I get for one of the two hymns in the church where I preached this morning? "He Lives." What were people singing all over "evangelical" America this morning? "He Lives." Which is not really about Jesus and His resurrection and what He’s accomplished at all, it’s about "me" and how Jesus makes me feeeeeeeeel!

I was stuck with it because the organist at Indian Hill* picks all the hymns and, in the absence of a regular pastor, what he says, goes.

Lord help me, every year I’m less able to tolerate that piece of gnostic, sentimental chozzerai.

This morning I barely sang it. I went "la-la-la" to the melody line in first verse, and for the other two I made a half-assed attempt at following the alto line, still on "la-la-la."

Irreverent, you say?

Ha! I gave the bloody piece of tripe exactly what it deserved, and more.

No, I didn’t disrupt anyone else’s worship "experience." The organ was behind me and it quite effectively drowned me out. Which was the idea.

. . . I need to stop feeling angry about this. It’s not my calling to go on a one-woman crusade against bad Christian music. It is my calling to preach the gospel of Christ crucified and risen again, and Lord helping, I believe I did that this morning.

But I see I've gotten sidetracked in my rant. It ultimately isn’t about disgust. It’s about sadness.

Sadness that so few modern hymnals have the great classic Easter hymns in them at all. Sadness that it's not popular or fashionable to sing them even if they are. We’re losing our musical heritage, and with it, a great support to our faith. Something like "The Strife Is O’er" goes a lot farther is teaching a Christian what he believes and why he should believe it, than something like "Christ Arose."

But even "Christ Arose" is better than "He Lives." Gaaahhhhggghhh!

Trying to Do What Matters

I picked up my repaired sewing machine late yesterday afternoon. But with all the errands I had to run, I didn't get home till nearly ten o'clock at night. No time to sew more than a couple seams in the lining of my new Easter skirt.

Tried to get it done today. But around 8:30 PM, when the zipper was in, all the side seams done, but the waistband and all the hemming and handwork yet to do, I decided the project had crossed the line.

It's a lovely and Christ-honoring thing to wish to wear a new white outfit to preach the good news of the resurrection in on Easter morning. But not when that means appearing in a crookedy hem because I didn't have any of my friends handy this evening to pin it up for me. And especially not when a new suit of preaching clothes means staying up all night finishing it and showing up at the church late and rushed and out-of-sorts. Then it's no longer something I'm doing to honor God, I'm doing it for my own ego.

So while I've gone ahead and basted on the waistband, I've decided finishing this skirt can wait. I'll wear a white blouse with my dark turquoise lightweight wool skirt. Hey, it's a festive, Easter-eggy color, right?

Besides, I've got something else to deal with tomorrow that I believe really does matter:

I just checked the email the church secretary sent me the other day with the order of worship for tomorrow. I wanted to see whether I needed to be prepared with a Collect (no, I don't). But for the first time, I noticed that they've got the Children's Sermon before the Call to Worship! Like the kids and the word I'm offering them aren't part of "worship" at all! I didn't expect to see it in such a place, and therefore, I didn't.

Oh dear, oh dear, oh dear. If it's at all possible, this will have to be tactfully but firmly changed. Because the children matter. They matter a lot.

"The Other Mary"

I just noticed something intriguing while working on my sermon for Sunday:

St. Matthew, telling the resurrection story, reports that it was "Mary Magdalene and the other Mary" who went to the tomb early that first day of the week after Jesus was crucified.

St. Mark and St. Luke say it was Mary Magdalene and Mary the mother of James who went, as well as other female disciples, named and unnamed.

"Mary" (or Miriam) was a very popular girl's name at the time, so to identify this second disciple as "Mary the mother of James" meant that everyone in the church knew who "James" was and would think, "Oh, yes, that Mary. James' mother!"

But which James? James the brother of John? I don't think so. Every time the Gospels refer to her, she's always "the mother of Zebedee's sons." In fact, in chapter 27, Matthew mentions Mrs. Zebedee as standing "at a distance" along with "the mother of James and Joses" as Jesus died on Calvary.

Could she be the mother of James the Less, one of the Twelve?

Probably not. His career wasn't prominent enough to make him someone to be identified by.

Unless James the Less is the same as James the Just, the writer of the Epistle of James and leader of the Jerusalem Church for many, many years?

But I'd argue against that. Because James the Less was one of Jesus' disciples-- and James the Just (pace my Roman Catholic readers, if any) was the half-brother of our Lord. St. Mark in chapter 6 of his gospel records the murmuring of the crowd against Jesus: "'Isn't this the carpenter? Isn't this Mary's son and the brother of James, Joseph [ Greek Joses, a variant of Joseph], Judas [i.e., Jude] and Simon? Aren't his sisters here with us?'"

Hmmm. And St. John tells us in chapter 7 that Jesus' brothers didn't believe in him. Their eyes weren't opened till after the resurrection. (Which may explain why Jesus commended his mother to John, and not to one of them!).

But Jesus' half-brother James did come to faith in him after he rose from the grave, and became known as James the Just, the renowned bishop of the Jerusalem church.

So who is this "other" Mary, the mother of the famous James and his brother Joses? It looks to me as if it were Mary, the blessed mother of our Lord!

So why don't the gospel writers come out and say so? Why all the understatement?

I could argue that they didn't want the pathos of a mother's sorrow to upstage the drama of God played out in the resurrection.

But I think it's more likely that Matthew, Mark, and Luke are all pointing up the fact that with the resurrection, Jesus transcends his blood relationships with any one human being. No individual can now claim special identity from being his kin after the flesh.

For now Christ is united in holy and spiritual relationship to all who believe in him. Now that he is risen, the blood relationship that matters is the one forged by the blood of his cross. It is entered into not by sharing his DNA, but by faith when we accept the atonement won for us in his blood. This blood relationship is birthed in us by the Holy Spirit and nurtured every time we partake in the cup at Holy Communion.

Since the resurrection, Mary of Nazareth no longer has a special human claim on her Son; she is one with all her brothers and sisters, falling joyfully at the feet of the One who is her Savior and ours.

"The other Mary," indeed! Are there any legends of her pulling rank or demanding special treatment in the church because the Christ was born of her womb? I've never heard of any!

That's humility worth emulating!

Sidetracked?

Last July, when I was back in Kansas City, I bought a few yards of some beautiful off-white wool fabric from Kaplan's Fabrics on the Country Club Plaza.

My intention was to make myself a new preaching outfit from it, for those weeks from Easter on when it's too cold and early to wear white linen, but just wrong--liturgically, in particular--to wear black.

Not that I don't already own a winter white suit; it's just that I bought it back in 1997 and I've, well, kind of outgrown the skirt since then.

Yes.

Anyway, this weekend it hit me how close it's getting to Easter. So Sunday I found the fabric and the pattern, and preshrunk the material in the washer because there's no way I'm paying for dry cleaning every time a speck of dirt falls on it. Monday, I cleared and extended my dining room table, and started cutting the skirt pieces out.

This morning I attached the three front and the three back sections (it's a six-gore skirt), using French seams.

I'm debating whether I'll put a pocket in it; the pattern doesn't have one, but it's handy in case a church wants me to use a radio mike. Trouble is, when I made this skirt before, the seam over the pocket didn't sit straight. That skirt is black, so there I can kind of get away with it.

In white, not so much. But a pocket is so useful. I'm still trying to decide.

One thing that's not up for debate: The skirt needs to be lined. The wool fabric is too fine and lightweight not to. Last evening, I drove over to JoAnn Fabrics and got some matching lining material. Preshrunk it last night, and this afternoon I cut it out and started attaching the pieces.

But what on earth--? My sewing machine will not let me sew a straight seam on that lining! The feeddog catches it (or maybe, doesn't catch it) and the needle inexorably veers in a mindless diagonal off to the edge. I tried completing one seam, then another. Hopeless. They both look like a work of a crazy drunken fool: meandering all over the place, starting and stopping and restarting again, the stitch length long to tiny to back again, the tension too loose or too puckering tight.

I just can't make that machine sew my lining evenly and straight!

Why now, Lord, why now?

And why, at all?

. . . Well, yes, I did notice this morning that the sewing machine presser foot isn't dropping smartly into place. Rather, it sort of moseys its way down onto the fabric, like it hasn't quite made up its mind whether it wants to get to work or not . . . And this afternoon it was so slow and lacksidaisical about it, I thought it would never descend at all.

My theory is that it's just not holding the fabric down to the feeddog the way it should. The wool was just thick enough to make do with the pressure it gave, but the lining acrylic, no.

All very nice to have an idea of what's wrong. But I could have gotten so much more done on this skirt tonight! And now I've been sidetracked. There's no point in doing anything more until I can borrow or rent another sewing machine until mine can be fixed. Or until I can figure out how to clean up my old machine, a 1951 Singer, so it won't get oil and crud all over my nice cream-colored fabric.

How am I ever going to get my new suit done for Easter Sunday!? I'm as sidetracked as my crookedy lining seams!

Unless-- Unless this is God's way of telling me to work on my sermon for Easter Sunday before I work on my clothes? Like, maybe, this is His way of getting me-- maintracked?