Offered by Father Matthew Dallman, Obl.S.B., for the Parish of Tazewell County on the Twenty-fifth Sunday after Trinity (Twenty-sixth Sunday after Pentecost), 2018.
There are times in parish life when our sense of living it is fairly simple and straightforward: love God, love neighbor through the threefold pattern of daily Offices, Masses on Sundays and holy days, and devotion to the Sacred Humanity flowing from our Baptism. This is Saint Luke’s account, stemming from the Upper Room, a kind of proto-parish. Yet there are times as well in parish life when our sense of living it is the opposite of all that: complicated, confusing and full of uncertainty—often through divisions within a parish, factions, in-fighting, and the like. This is Saint Paul’s account of the church at Corinth, which we can see also as a proto-parish. Parish life is both simple and complicated. Read more “Homily: “On the Desolating Sacrilege””
Offered by Father Matthew Dallman, Obl.S.B., for the Parish of Tazewell County on the Third Sunday after Trinity (Fourth Sunday after Pentecost), 2018.
We hear today the second and third of the three Seed Parables. These are relayed to us by Saint Mark all in chapter four of his Gospel, almost in a direct sequence. The Parable of the Sower of course comes first, with its presentation of a kind of bleak-sounding predestination—the growth of the seed entirely depends upon the soil: good soil means growth, poor soil means the seed does not grow. The second seed parable presents the completely opposite scenario whereby the quality of the soil is irrelevant because the seed grows by itself, automatically. And the third Seed Parable, of the mustard seed, tells us that what grows of the seed is ordinary, for the shrubs described would be no more than eight feet tall. Read more “Homily: “On the Seed Parables””
Offered by Father Matthew Dallman, Obl.S.B., for the Parish of Tazewell County, on the Second Sunday after The Epiphany, 2018.
While we have something of a dramatic shift of liturgical color from white to green, the prayer of the Church as guided by the appointed Scripture passages continues in the same general flow that began even back in Advent. That is, the epiphany of Jesus Christ, the Son of God: the showing forth of Jesus to the world, showing forth who He is, showing forth how we are to understand Him as God, and even more so, a showing forth of how our restless hearts can only find true rest in God, our restless eyes can only find rest in the true Light that enlightens every man and woman and child—a showing forth that invites us to boldly confess Jesus Christ as Lord and Savior and embrace the Holy Spirit of God which dwells in our body, our body being a temple of the Holy Spirit within us. The people who walked in darkness have seen a great light; those who dwelt in a land of deep darkness, on them as light shined. To us a child has been born, to use a son is given—and He is Mighty God, he is Prince of Peace.
All through this long stretch of celebrating the mystery of how God has shown forth Himself to the world, we have seen that the revelation is not have an intellectual system, not a collection of doctrines, and not a treatise of moral values. The Christian revelation is rather an encounter. Read more “Homily: “On Having No Guile””
Offered by Father Matthew Dallman, Obl.S.B., for the Parish of Tazewell County, on the Fourth Sunday of Advent (Year B), 2017.
In the traditional Anglican liturgy for churches that keep the Catholic tradition of liturgical expression, today’s service for the Fourth Sunday in Advent would begin, as all Sundays, with what is known as an “Introit.” That is the Latin word for “Entrance.” Rather than having an opening hymn, or often after the opening hymn while the altar was being incensed, there would be a Cantor who says—usually chants—the Introit. It consists of an antiphon verse, then a psalm verse, and finally the Glory Be, with the antiphon being repeated again. In my own efforts to expose our Parish to a wide offering of liturgical expression, this is what I follow whenever there is a Mass in All Souls’ Chapel, such as there was this morning for the Lady Mass and as there will be on Christmas Day on Monday morning, 10 am.
I mention all this by way of background so that I can read before you now the beginning of the traditional Introit for this Mass, and then offer a reflection. Here it is: “Drop down, ye heavens, from above, and let the skies pour down righteousness: let the earth open, and bring forth a Savior.” Although initially obscure seeming, there is real poetry even in this one sentence, which is the antiphon, through its three images. Read more “Homily: “On Mary’s Joy””
Offered by Father Matthew Dallman, Obl.S.B., for the Parish of Tazewell County, on the Feast of Saint Michael and All Angels, 2017.
The Feast of Saint Michael and All Angels has historically in English tradition been an occasion for great celebration and revelry. Coming as it does in the heart of the harvest season, food always played a significant role in the popular piety surrounding this feast. This explains in part why the nickname for this feast in English tradition is “Michaelmas.” There is a play on words in there, because while “Michael” in this pronunciation refers of course to the Archangel Michael, or more traditionally, “Mick-aye-el,” it also refers to a now archaic word in the English language, “mickle,” which means “much” or “large amount.” There is no more efficient way to a person’s heart than through the stomach, and so the culinary plenitude associated with this feast, along with the linguistic playfulness of “mickle”-mas are two reasons why it has been disproportionately celebrated in English Christianity, particularly in the Medieval centuries. Is it any wonder, then, why God has guided us to our post-Mass celebration we today christen as the first annual “Tazewell Parish Pie-Luck”? Everlasting God, you have ordained and constituted in a wonderful order the ministries of angels and mortals . . .” and pies both savory and sweet, I am sure the compilers of our Prayer Book thought to include.
We celebrate today the Holy Angels, who always serve and worship God in heaven, and help and defend us mortals here on earth. Read more “Homily: “On the Angels””
Offered by the Rev. Matthew C. Dallman for the Parish of Tazewell County on the Feast of Saint Michael and all Angels, 2016.
We come in the liturgical year to the Feast of Saint Michael and All Angels. This feast day enjoyed great popularity in medieval England, and the wider British lands of Wales, Scotland and Ireland, as well. So much so that it came to be known as “Michaelmas,”—“Michael’s Mass”—with the same shortened treatment that Christmas, or “Christ’s Mass,” received in popular piety. It was also important because it was a turning point in the English economy each Autumn, for it was seen as the official end of the harvest season, and hence new servants were hired, debts paid. Also, the universities began their terms after this day. One of my seminaries, Nashotah House, still calls its fall semester, “Michaelmas Term.”
Michaelmas showed up, as Church festivals often did (and still do), on the dinner table. It was customary to eat goose on Michaelmas Day; there was a kind of bread called “St Michael’s Bannock” that is a relative of the scone; and Michaelmas, according to English folklore, was “last day that blackberries should be picked. It is said that on this day, when Lucifer was expelled from Heaven, he fell from the skies, straight onto a blackberry bush. He then cursed the fruit, scorched them with his fiery breath, spat and stamped on them and made them unfit for consumption! And so the Irish proverb goes: ‘On Michaelmas Day the devil puts his foot on blackberries.’” There is even a “Michaelmas Daisy,” a kind of Aster whose color ranges from deep pink to light purple. With the Weiner Roast last evening outside the vicarage at All Saints’ as part of our Michaelmas revelry, we participated in an age-old festival and added—with hot dogs and s’mores and the rest—a particularly American spin. Read more “Homily: “Religion and Angels””