‘In my opinion, family services ought to be a special mass,’ a voice called from the living room. Biddle recognised both the voice and the philosophy of Reverend Alex Milne: the mass – and the Anglican devaluation of it – was one of his pet subjects, being as he was a frustrated Catholic. Since his PhD had been paid for by the Anglican Church, he had felt an obligation to be ordained an Anglican priest; as a result, he had become exceedingly bitter about almost everything in the church. In fits of pique he still threatened to go over to Rome.
‘I am aware of the importance of the mass,’ Biddle shouted back, anticipating Alex’s oft-repeated dictum that nothing could be more family than the mass. ‘I’ve instigated a family communion every two months at St Barnabas,’ he went on with a hint of pride; he was quite used to this kind of argument, having spent many hours at theological college drinking rosé with Milne and disagreeing about theology. Their friendship thus established and cemented, they had continued to provide each other, if not with constant support, then certainly with rosé. The rosé was a vital common factor in their friendship, because their approaches to ministry had continued to drift ever further apart.
Biddle entered the Bishop’s living room and was immediately submerged in an opera he couldn’t identify – Slocombe had a fairly loose understanding of the concept of background music. Milne turned round from a bookcase to frown at him. ‘How is a family communion different to an ordinary mass?’ he challenged, raising his voice further to combat the strains of whatever opera was pumping from the stereo.
‘The children stay in the service,’ Biddle explained, ‘so it’s more geared towards them. In the same way as a family service is rather … er … less structured,’ he continued, deciding not to use his recent omelette as an example of just how unstructured family services could get, ‘family communion follows a looser pattern than the usual mass. I’m sure I must have told you that I’ve written my own special version of the liturgy.’
‘No,’ responded Milne, raising his dark eyebrows suspiciously, ‘I don’t think you have mentioned that. What sort of special version?’
‘Obviously it follows the same form as the standard version, but it’s more accessible for the young people. You know, some of it’s a bit much for children – death and broken bodies, that sort of thing.’
‘You can’t remove death from the mass, Andy,’ Milne said, rolling his eyes. ‘Death is central to the mass.’
‘No no no, of course I haven’t removed it,’ Biddle hastily clarified, ‘I’ve just reworded it. You know what I mean, instead of “this is my blood which has been shed for you”, I say, “this is the sign of my new covenant with mankind.” That sort of thing.’ Much as Biddle admired Milne’s seriousness and devotion to tradition, he couldn’t help feeling that his whole outlook was singularly lacking in joy. As young, eager theologians it had been all very well to affect a general dissatisfaction with everything in the church – that was a normal part of preparation for the priesthood, and the hours spent drinking rosé and conferring on factious approaches to Christianity were a necessary way of venting such frustration. But Biddle had grown out of that (the frustration, if not the rosé); Milne hadn’t. Somehow pale and distanced, he seemed to be increasingly wallowing in his own misery. Which Biddle thought was a shame.
‘Stop talking about the mass, for God’s sake,’ Bishop Slocombe interrupted, glowing pompously. ‘Who’s for sherry?’
Bishop Slocombe did, in fact, literally glow. He was undoubtedly the reddest person Biddle had ever known. His natural shade was a deep, glowing pink, which became increasingly saturated in hue when Slocombe was drinking or laughing (both of which, in any case, tended to lead to the other). There was a rumour that at an Episcopal Christmas party some years back, the Bishop had become so red as a result of imbibing that he had been convinced he was getting the stigmata.
Glowing with the merry bright red shade that indicated he had already enjoyed several glasses himself, Slocombe thrust a sherry into Biddle’s hand.
‘Why? Just … why?’ persisted Milne.
‘Come on, Alex – blood, it’s not very nice, is it?’
At this, Milne gave him a deeply withering look. ‘You need more misery in your religion,’ he scowled.
‘Blood not very nice?’ repeated Bishop Slocombe, apparently interested in discussing the mass all of a sudden. ‘What do you tell them they’re drinking, for God’s sake?’
‘Um …Ribena,’ admitted Biddle.
‘What?’ the Bishop and Milne simultaneously exploded.
‘Ribena,’ repeated Biddle, rather unnecessarily.
‘I don’t understand, you tell them the wine has turned into Ribena?’ Slocombe asked, glowing with agitation.
‘No, we use Ribena. So the children can drink it.’
‘But you can’t use Ribena,’ spluttered Milne, ‘you can’t say that Ribena is the blood of Christ!’
‘It’s more of a symbolic thing,’ Biddle explained.
‘That demonstrates a complete misunderstanding of the nature of the mass,’ Milne declared.
‘Oops, you’ve got the purple whore started,’ said Bishop Slocombe, who wasn’t entirely sympathetic towards Milne’s Catholic sensibilities.
‘Look, it’s … it’s not a proper mass,’ Biddle said, ‘it’s a shortened version, just for the symbolism.
‘You’ve shortened the mass? What exactly do you think church is for?’
Biddle smiled. It was the same as any number of their previous conversations. ‘It is felt to be a bit long for some of the younger members of St Barnabas,’ he gently explained. (In actual fact it was also too long for many of the adults in St Barnabas, and over the years various cuts had been made to ensure that it didn’t overrun. Neither had Biddle been entirely averse to adopting the abridged version when Sathan Petty-Saphon had explained all about it; but he kept this to himself as he was sure it would not be well-received by the Bishop, even less so by Alex.)
‘Too long?’ the latter was expostulating. ‘There’s no sense of time in mass.’
‘There certainly wasn’t any sense of time by the end of the mass I took this morning,’ Bishop Slocombe commented. ‘They fill the chalice rather full at St John the Evangelist, I often end up drinking rather more of the Lord than is good for me.’ He puffed his cheeks out and exhaled loudly, as if trying to suggest that this was something he regretted deeply.
‘How exactly can the Lord be bad for you?’ Biddle queried.
‘Oh, be quiet, you old evangelical,’ Slocombe said, slapping him on the back, ‘drink some more sherry.’
‘Too long …’ Milne was muttering.
‘And you can shut up as well!’ Slocombe continued. ‘Dear God, why is it that the moment you two get close to each other, a fearsome debate always breaks out about some sacrament?’
Alex Milne tried to suppress his annoyance. Biddle’s slipshod attitude had started to aggravate him to a level that would threaten their friendship if he thought about it too hard. But it frustrated him to recall the radical zeal that Biddle had so promisingly shown when training when he looked at the perfect cliché of a country priest standing in front of him. It was clear that Andy had become a middle-of-the-road semi-evangelical by pure default: it required the least effort and only a very hazy understanding of theology.
He wouldn’t have slipped so easily into that routine working in an urban church. That was a job which required the kind of effort that Biddle wouldn’t understand, any more than he could grasp the theology behind the underlying reality or substance of Christ’s body in the – but it wasn’t really about that, was it? It was – unbeckoned, other images were