All of this is in the Consensus. Other elements of the miracle are still debated by the Community and I suppose come under the heading of apocrypha. One of the Elders, Ansel Bernes, who had owned a clothing store, claims that seven mercury street lamps on the walking street in the Fremont business district came on and stayed on when the tornado hit. I can’t quite accept this. According to the Sun-Ledger, Fremont’s power outage was total. It took the local utility two days to get everyone back online.
WHEN WE CAME here Betty and I had been married a dozen years with no children to show for it. One of the appeals of the Community is that we are all parents of all children. While the adults live in distinct quarters of their own, as in the outer world, the children room together in the main house. At present we are a hundred ten in number, with a human treasury of seventy-eight children, ranging in age from two to fifteen.
Except for the main house, which was once a retreat for elderly nuns of the Roman Catholic persuasion and to which we have added a new wing, all the Community buildings were built by members according to the specifications of Walter John Harmon. He called for square, box-like structures with gable roofs for the adult houses, each of which contains two apartments of two rooms each. His own residence is slightly larger, with a gambrel roof, which gives it the appearance of a barn. All buildings in the complex are painted white; no colors are permitted exterior or interior. Metal fixtures are not allowed—window frames are wood, all water is drawn by hand from wells, there is no indoor plumbing, and communal showers, men’s and women’s, are jerry-rigged in tents. Walter John Harmon has said: “We praise what is temporary, we cherish the impermanent, for there can be no comparison with what is coming that is not an impiety.”
But in the business suite in the new wing of the main house we do have computers, faxes, copiers, and so on, powered by a gasoline generator behind the building, though we intend when it is practical to switch to solar cells. There are metal filing cabinets as well. All of this is by dispensation because, regrettably, we do have necessary business with the outside world. We handle legal challenges from state and county officials and must deal also with private suits brought by unthinking or opportunistic relations of our family members. But only the Community lawyers, and Elder Rafael Altman, our financial officer and CPA, and his bookkeepers, and the women who provide clerical help, can enter these premises. Three of us practice law, and after morning prayers we go to work just like everyone else. By dispensation we own the habiliments of the legal profession—suits, shirts, ties, polished shoes, which we don for those occasions when we must meet with our counterparts in the world outside. We are driven by horse and wagon to the Gate down at the paved road some two miles away. There we have the choice of the three parked SUVs, though never the Hummer. The Hummer is reserved for Walter John Harmon. He does not proselytize, but he does schedule spiritual meetings on the outside. Or he will attend ecumenical or scholarly conferences on this or that religious or social issue. He is never invited to participate but is eloquent enough sitting quietly in the audience in his robe, his head bowed, his face almost hidden in the fall of his hair and his hands folded under his chin.
BETTY RETURNED early the next morning, the sun coming with her through the door, and I welcomed her with a hug. I meant it, too—I love seeing her face in the morning. She is very fair and rises from her sleep with her cheeks flushed like a child’s and her hazel eyes instantly alert to the day. She is as lithe and fit as she was when she played field hockey at college. If you look closely some tiny lines radiate from the corners of her eyes, but this only makes her more attractive to me. Her hair is still the color of wheat and she still wears it short, as she did when I met her, and she still has that spring to her step and her typically energetic way of doing things.
We prayed together and then we had our bread and tea, chatting all the while. Betty served as a Community teacher, she had the kindergarten, and she was talking about her day’s plan. I was feeling better. It was a beautiful day dawning with coverlets of white webbing on the grass. I had a renewed confidence in my own feelings.
All at once the most hideous carnal images arose in my mind. I wanted to speak but could not catch my breath.
What is it, Jim, what?
Betty held my hand. I closed my eyes until the images disappeared and I could breathe again.
Oh my dear one, she said. Last night was not the first time, after all. And have our lives changed? I’m telling you it is not a normal human experience with any of the normal results.
I don’t want to hear about it. It is not necessary for me to hear about it.
It is no more, or no less, than a sacrament. It is no more than when the priest placed the wafer on our tongues.
I held my hand up. Betty looked at me inquiringly, as in the old days, a pretty bird with its head cocked, wondering who I could possibly be.
You know, she said, I had to tell Walter John Harmon. You should go see him. Look how your mouth is set, so hard, so angry.
It was not for you to tell him, I said.
I recognized an Obligation.
Outside in the sun, I breathed the sweet air of the valley and tried to calm myself. Everything around me was the vision of serene life. We are the quietest people. You will never hear a loud argument or see a public display of temperament anywhere in the Community. Our children never fight, or push each other, or band together in hurtful cliques the way children do. The muslin we wear that suggests our common priesthood quiets the heart. The prayers we utter, the food we grow for ourselves in our fields, provide an immense and recurring satisfaction.
Betty followed me. Please, Jim, she said. You should talk to him. He will see you.
Yes? And what if I am excused from my work, if I am remanded, who can argue the case?
What case is that?
You’re not entrusted to know. But believe me it’s critical.
He will not remand you then.
How can you know that? I may not be an Elder, but I’m approved to go beyond the Gate. And doesn’t that presuppose the Seventh?
Why was I having to defend myself? Please, I said, I won’t talk about this anymore.
Betty turned from me and I felt her coldness. I had the maniacal thought that the Purifications wouldn’t be a problem for me if I no longer loved my wife.
At our supper at the end of the day she asked me to do something, some minor chore that I would have done without her asking, and I thought her tone was officious.
TO WHAT EXTENT was my legal work in the outside world holding me back from the prophetic realization offered by Walter John Harmon? Didn’t I have one foot in and one foot out? But wasn’t that my Imperative? He himself had said the higher Attainments are elusive, difficult, and, as if they had personalities of their own, they were given to teasing us with simulacra of themselves. So there was no shame in being remanded. Perhaps for my own sake I should have requested it. But then would I not be putting myself before the needs of the Community? And wouldn’t that be to relinquish the Sixth Attainment?
The following morning before work I went to the Tabernacle to pray.
Our Tabernacle is no more than a lean-to. It stands at the high end of the lawn bordering the apple orchard. On a wooden table of our own making and without any ornamentation or covering sits a white stone and a common latchkey. I knelt in the grass in the sun with my head bowed and my hands clasped. But even as I uttered the prayers my mind split in two. As I mouthed the words all I could think of was this question: Had I come to the Community from the needs of my own heart, or had I deceived myself by taking for my own the convictions of my wife? That’s how badly the doubts were assailing me.
When I looked up Walter John Harmon was standing in the Tabernacle. I had not seen him approach. Nor was he looking at me. He was staring at the ground, seeing nothing but his own thoughts.
Walter does not deliver sermons because, as he maintains, we are not a church, we are an Unfolding Revelation. He will appear at t
he Tabernacle unannounced, any time of the day, any day of the week, as the spirit moves him. At such times, the word goes out and the members who can manage it run to hear him, and those whose work prevents this will hear his words later as committed to memory of those in attendance.
People came running now. Because Walter John Harmon is so soft-spoken it became apparent to the Elders at one point that a dispensation had to be made for a wireless microphone and a loudspeaker. As he stood in the Tabernacle in his characteristic way, with the fingertips of one hand touching the wooden table, and as he began to speak as he would have even if there were no one to listen, someone arrived with the speaker and set up the microphone on a stand in front of him. Even amplified, the prophet’s voice was barely more than a whisper. There was such a diffidence about him, for as he had told us more than once, his was a reluctant prophecy. He had not sought it, or wanted it. Before God came to him in that whirlwind, he had not even thought about religion. He had led an unruly life in his youth and had done many bad things, and felt perhaps that was why he’d been chosen—to demonstrate the mysterious greatness of God.
WHAT WALTER JOHN HARMON said on this morning was along these lines: Everywhere and at all times, numeration is the same for all mankind. This is because, no less than the earth or the stars, numbers are the expression of God. And so as they add and subtract and divide and multiply, as they combine and separate and conclude, they are the same always to the understanding of human beings no matter who we are or what language we speak. God in the form of numerical truth will weigh the fruit on the scale, He will measure your height, He will give you the tolerances of your engine parts and tell you the length of your journey. He will offer you numbers to go on forever without end, and we call this infinity, because our mathematics count up to God. And when Jesus the Son of God died for our sins, he took to himself the infinity of them because he was of God and could die for the sins of the dead and the living and the unborn for generations to come.
A prophet is not the Son of God, he is one of you, he is an ordinary man of remorse, like you, and so his numbers are no more infinite than the years of his life are infinite. He cannot die for mankind’s sins. He may only work to remove the sin of this or that soul, taking it into himself and adding it into himself. Whatever faults you in the eyes of God—your carnal desires, your greed, your attachment to what is unworthy—your mortal prophet lifts from you and takes unto himself. And he does that until the weight of the numbers will bury him and he is welcomed in Hell. For he is an ordinary mortal and if he takes on your sins they become his own and it is to Hell he will go—not to God at His right hand but to the Devil in the depths of Hell’s eternal torment. “Only the adults purified by this prophecy will join the virgin children in the Holy City to come,” Walter John Harmon said. “And I will not be among them.”
THERE WAS consternation at those words. We knew because the Transference of Sin was the key to his teaching that Walter risked exclusion from the Holy City. We had discussed it at our Meetings. The prophecy was Jesus-like but not Jesus, it was Moses-like but not Moses. Yet to hear it put in mathematical terms was shocking—people stood and cried out, because now Walter John Harmon was speaking of something as incontestable as a sum, as measurable as a weight or a volume, and the reality of such a cut-and-dried formulation seemed almost too much for us to bear.
He did not walk away but looked over us with a faint smile on his lips. Was he suggesting that his doom was imminent? His blond and graying hair was tied this morning into a ponytail, which made him seem younger than his thirty-seven years. And at this moment his pale blue eyes were those of a youth unaware of the tragedy of his life. As he stood and waited, the members were slowly calmed by his silence. We went to him, and knelt, and kissed his robe. Perhaps I was the only one this day to feel that his words were a personal communication. They seemed to be responding to my torments, as if, having intuited my reluctance to seek his counsel, Walter John Harmon had chosen this way to remind me of his truth and to restore the strength of my conviction. But that was the effect always, after all, for the power of his word was in its uncanny precise application to whatever had been in your own mind though you might not have before realized it.
All who heard him this day knew the truth of his prophecy and the resolution and peace of surrendering to it. I felt once again the privilege of the Seven Attainments. I loved Walter John Harmon. How then could I fault my wife’s love for him?
A WEEK OR so later I dressed for the outer world and drove one of our SUVs to the state courthouse in Granger, a trip of some sixty miles. Whenever I walked into a courthouse now, I felt a great unease, as an alien in a strange land. Yet I had passed the bar exams of three contiguous states and had spent my adult life in the general practice of law and so there was simultaneously a professional sense of belonging to such buildings as this old red stone horror with its corner cupolas, which dominated the square at the city’s center. It spoke to me as the native architecture of my own American past, and when I climbed the worn steps and heard my heels clicking on the floor of the entry hall, I had to remind myself that I was an envoy from the future, about to address in their own vocabulary the denizens of the dark ages of secular life.
This was to be a hearing before an administrative judge. The state commissioner of education had moved to suspend the Community’s license to school its children. A failure to comply with the statutes requiring mandatory literacy for every child was said to be grounds for a suspension. We were met not in a courtroom but in a room used mostly for jury empaneling in tort cases. It had big windows and dark-green shades pulled against the morning sun. The state had a trio of lawyers. The judge sat behind another table. There were chairs around the walls for spectators—all filled. As far as I knew there had been no public announcement of this morning’s hearing. A couple of policemen stood by the doors.
The state argued that in using only the Book of Revelation to teach our children to read and write, and further, that in permitting them ever after to read nothing else than the Book of Revelation, or write nothing but from its passages, we were in default of the literacy statutes. The distinction was made as between education and indoctrination and that the latter as practiced by our cult (I rose to object to that derogatory label) contravened the presumption of literacy as a continuing process, generating ever-widening reading experiences and access to information. Whereas in our close-ended pedagogy, when one text and one text only was all the child was going to read, or recite, or intone, or chant forever after, the open-ended presumption of literacy was negated. The child would learn the text by heart and by rote repeat it with no further call on linguistic skills.
I argued that literacy had no such open-ended presumption, it merely meant the ability to read—that when the state’s own inspectors had sat in on our first- and second-grade classes they were satisfied that the principles of reading and writing were being taught in terms of word recognition and phonetics, spelling and grammar, and that it was only when they had discovered, in the upper grades, that the Book of Revelation was the children’s sole reading material that they found the Community at fault. Yet the children as taught by us are in fact able to read anything and are literate. Because we direct their reading and contemplation to the sacred text that is the basis of our beliefs and social organization, the commissioner would impinge on our right of free religious expression as set forth in the First Amendment. Every religion teaches its tenets from one generation to the next, I said. And every parent has the right to raise his child according to his beliefs. That is what the parents of our Community were doing and had every right to do, whereas the claim of failed literacy was on the face of it an attempt to interfere with a minority’s religious practice of which the commissioner does not approve.
The judge ordered a suspension of our license but declared at the same time that, the issues being substantive, he would defer his order so as to allow time for a court challenge. It was what I expected. The lawyers and I
shook hands and that was it.
But as I was leaving the room one of the spectators stopped me, an older man with gnarled hands and a cane. You are working for the Devil, sir, he said. Shame on you, shame, he called after me. And then in the corridor a reporter I recognized was at my side, walking with me at my pace. Playing the freedom-of-religion card, eh, counselor? You know they’ll really be down on you now. Studies, tests, videotapes, school records. Process of discovery.
Nice to see you, I said.
Anyway, you bought yourself six months. Six more months of doing what you do. Except of course if your boy is nailed before then.
Christ was nailed, I said.
Yeah, the reporter said, but not for having a Swiss bank account.
I WAS RELIEVED to get back to the great valley as a soldier is relieved to get back to his own lines. There was a lovely sense of bustling anticipation as the weekend approached: We were to have an Embrace.