Soundings

The Charismatic Renewal

2012-01-27T18:24:00.000-08:00

Fr. Dale Matson

Probably thelast place one would expect a fresh infilling of God the Holy Spirit was the liturgicalchurches yet, the Anglican/Episcopal, Lutheran and later, the Roman Catholic Churcheswere some of the first churches to experience a contemporary renewal. This Neo-Pentecostalrenewal began in the early 1960’s and remains evident in those same churches today.The Charismatic renewal has had less impact on the reformed churches and Ibelieve this is possibly related to their dispensational approach to Scripture.

I was a Missouri Lutheran in the mid1980’s and was struck with the wording of a lesser known creed accepted bythose churches. The Creed of St. Athanasius (Quicunque Vult) was recited onlyonce a year in our congregation on Trinity Sunday. The following passage inparticular resonated with me and I read it over several times. And in this Trinity none is afore, or afterother; none is greater, or less than another; But the whole three Persons areco-eternal together and co-equal. I had been thinking a lot lately aboutGod the Holy Spirit and why Jesus seemed to be the only focus of my brothersand sisters in our congregation.

I heard that Pastor Erwin Prange (he passed on less than a year ago)from Minnesota would be preaching at Pastor Ferd Barr’s church near Milwaukee.Pastor Barr was the lone Missouri Synod pastor who boldly dared to be Charismaticin the heart of the LSMS. He spoke onBaptism of the Holy Spirit and his experiences as a Charismatic pastor and witha deliverance ministry as a consultant to a local psychiatric hospital. I alsoread one of his books, A Time To Grow. I was seeking this experiencewithin my faith tradition guided by Scripture and trustworthy leaders yet therewas some apprehension. A local Baptist pastor told me, “Speaking in tongues isof Satan.”

I had a cautious yet irresistible desire for this “second blessing” andprivately studied Scripture with many examples of both water and Holy Spiritbaptism. I wanted a deeper relationship with God the Holy Spirit and knew in myheart that it would not be a false path. After all, the LSMS was not adispensational church and didn’t God give good gifts to those that asked? (Luke11:13, Matt. 7:11).

As a member of a home bible study mostly populated by Roman Catholics, Iasked to be prayed over for the Baptism of the Holy Spirit. I trusted thosearound me and stepped out in faith that God would provide. Following theprayer, I simply said two words. I did not know what the words meant butrepeated them in my head phonetically. I had a Young’s Analytical Concordanceat home and looked them up. I had said “Zebina (acquired) Shekinah (God’sglorious presence). I had spoken in faith the words Zebina Shekinah and did notknow at the time that they meant that I had acquired God’s glorious presence.It was the beginning of a private prayer tongue that I have used for over 25years. I was involved in the Charismatic renewal for over 15 years and attendedthe Conference on the Holy Spirit in Minneapolis. I remember Lutheran pastor LarryChristenson as an excellent author/speaker there. I can also being moved by theHoly Spirit to tears as thousands of souls sang Amazing Grace. I looked aroundand everyone was in tears. There were many workshops and lots to learn. It wasan ecumenical experience to be there and my friend Morton Kelsey once told methat ecumenism was the heart of the Charismatic experience.

I must end on a note that is an unfortunate reality for Charismatics.There was a great deal of misunderstanding and divisiveness associated with theCharismatic renewal. The Charismatic movement was ecumenical since the HolySpirit is a God of Unity but the human side of it was divisive and literallysplit congregations in two. I primarily blame the Charismatics for giving theappearance that they were a special class of Christians. If only, the fruits ofthe Holy Spirit had also been manifested. We should have memorized 1 Cor. 13 beforewe preached 1 Cor. 12.

Finally, I am also sad to report that the home bible study, where therewas such openness, honesty, trust and love, no longer exists. Some have moved,some died and most no longer even attend church. It is truly tragic that whatappeared to be good soil for so many turned into rocks and thorny ground. Ipray that someday they would again turn to Christ.

What Is Christian Mysticism?

2012-01-22T19:53:00.000-08:00

Fr. Dale Matson

“Thebusiness and method of mysticism is love.” (Evelyn Underhill, Mysticism: AStudy in the Nature and Development of Spiritual Consciousness, p.85,1930).

There are many definitions formysticism but my operational term is restricted to Christian mysticism.There are other paths that are wider but the parameters provided by HolyScripture and the tradition of the Christian church provide secure guard railsfor the spiritual pilgrim. Mysticism is a perilous road to travel and I do notencourage people to take this journey if it is the mystical experiences and not God that they are seeking. It is to those who have an insatiablehunger for God and have had several mystical experiences that I encourage onthis path of self-discovery. Actually it is in Christ that we learn who wetruly are. In Him our personality is not annihilated; in Him our personality isbrought to fruition. Theultimate aim of the Christian mystic is union with Christ. This is also thehope and end for any Christian pilgrim. In Him we know as we are known (1 Cor.13:12). We are saved by God’s grace through faith in His son Jesus Christ. Onearth we are incorporated into a mystical union with His body the churchthrough the sacrament of baptism. There is salvation in no other and there isno other name given in heaven or on earth whereby we may be saved (Acts 4:12).“There is one Lord, one faith and one baptism.” (Eph. 4:5) These are thenon-negotiables of the Christian faith.

I also believe it would be useful toinclude Bernard McGinn’s definition to round out our understanding ofmysticism. Christian mysticism would be "that part, or element, of Christian belief and practice that concerns the preparation for, the consciousnessof, and the effect of a direct and transformative presence of God.” (The Essential Writings of ChristianMysticism). The key word here would be “presence” of God. Perhaps itis a less intimate word than “union” but may be a better descriptor of mostmystical experiences.

Finally, I would like to stress the reactive aspect to mysticism (see Adolf Deissmann, The Selly OakLectures ,p. 245, 1923). It is God acting and the mysticreacting. St. Paul was not seeking Christ when he was knocked off his horse.Both St. Teresa of Jesus and St. John of the Cross advised against trustingprivate revelations and encouraged others notto seek them. Within the church itself, I believe the Word of God, thesacraments and loving service to others is the best avenue for those seeking acloser relationship to God, for ultimately, mystical experiences are reallya byproduct of a life devoted to God. Itis ultimately God’s decision if, when, how and why He will bless anyone with amystical experience. This is because He is gracious but more important thanthis; He is sovereign. If we could determine the time and place of a miracle,then we ourselves would be God. To even believe that through some effort on ourpart we will obtain anything from God is to exchange the precious faith God hasgiven us for magic. In humility, patience and submission to His will we seekHim and Him alone.

“But seek ye first the kingdom of God, and his righteousness; and allthese things shall be added unto you”. (Matt. 6:33).

The Mysticism Of St. Paul

2012-01-15T20:10:00.000-08:00

Fr. Dale Matson

Christ is the prototype of theperfect human and I would say that St. Paul is the prototype of the convertedand sanctified human. As a psychologist with a background in developmentalpsychology, the domain of spiritual development is of particular interestbecause I am a priest.

Sanctification is the process of spiritualdevelopment following conversion. Most would agree that Paul had a powerful conversionexperience as reported by St. Luke in Acts chapter nine. Paul was on his way to Damascus to arrest followersof the Way and was knocked off his horse. There he encountered the resurrected Christ.

Paul, though he was converted, wasnot fully formed. Christ is revealed by St. Paul more than any other NewTestament author and in so doing; Paul revealed much about himself also. Whilehe focused on revealing the mysteries of Christ, he also provided alongitudinal record of his own spiritual development lasting about 30 years.

Just as the Synoptic Gospels and St.John’s Gospel give us a differing perspective on the portrait of Christ, St Paulgives us a differing perspectives on Christ in his early, middle and laterwritings. This is not to say that any period of St. Paul is less inspired thanthe others.

The model of spiritual development thathas been traditionally employed by the church consists of the Purgative,Illuminative and Unitive stages. For an expanded explanation of these stages,please refer to my previous posting on Soundings. http://sanjoaquinsoundings.blogspot.com/2011/08/sanctification-iii-doctrine-of-three.html

Evelyn Underhill in Mystic Way APsychological Study In Christian Origins , wrote the following, “There is amarked development in the Pauline epistles, which also throws light on theirauthor’s growth in the new life. The series of letters from 1^st Thessaloniansto Philippians, from A.D. 50 to A.D. 60 clearly reflect the changes takingplace in the mind which composed them: its steady process of transcendence, itsmovement on the Mystic Way.” (1913, p.180).

The late Bishop of Durham J.B.Lightfoot offered fascinating comments in his book Biblical Essays(1893) “1^st and 2^nd Thessalonians reveals Christ as Judgeand penance. This would coincide with Paul’s Purgative stage of spiritual development. Romans, 1^stand 2^nd Corinthians and Galatians would coincide with his Illuminative stage of development andreveals Christ as “Savior-God”. Philippians, Philemon, Ephesians and Colossiansportray Christ as the “Indwelling Word”. This would be a product of the Unitive stage of spiritual development. “Weturn to the third group of Epistles and at once we notice a change of subject-matter.The metaphysical, mystical, contemplative aspects of the Gospel are brought outinto special prominence.” (p.232).

The church has traditionallyattributed all the epistles mentioned here, to Paul. Modern scholarship hascast doubt on the authorship of many of Paul’s letters but has not always takeninto account the fact that Paul was not the same person thirty years after hisconversion.

It is also worth considering whenconducting Bible studies, what stage of spiritual development the participantsare at. Curriculum development should be geared to the level of those beinginstructed. For spiritual directors this also has application. For those whowant to focus on doctrine, it might be useful to take a second look at the endof Paul’s writings, not just the middle.

“Many a phrase which has provided ahandle or an obstacle for critics, is but the hopeless attempt of the mystic tocommunicate by means of artistic symbols his actual and supernal experience tounmystical men.” (Mystic Way A Psychological Study In Christian Origins (Evelyn Underhill, p.194)

The Baptism Of Our Lord: Action And Reaction

2012-01-10T16:19:00.000-08:00

Fr. Dale Matson

There are parallels with both our Lord’s baptism and Histransfiguration. Unlike miracles that Jesus performed they are miracles thathappened to Him. There is the miracle that happened to Him following hisbaptism where God the Father also said, “You are my Son, whom I love; with youI am well pleased.” (Luke 3:22). There is another parallel. The Baptism ofJesus is celebrated on the first Sunday after Epiphany and it is at thebeginning of his ministry. TheTransfiguration account is part of the lectionary for the last Sunday afterEpiphany and it is near the end of his ministry. God identified Jesus as Hisson at the beginning of his ministry and as His son at the end of his ministry.Both His baptism and transfiguration were supernatural manifestations by whichGod the Father authenticated Jesus as His Son. There is one other occasionwhere God speaks in response to Jesus asking for God to glorify His name. It isin the temple in Jerusalem. “”Then a voice came from Heaven, “I have glorifiedit, and will glorify it again” (John 12:28). Although Jesus initiated this, Hedid not do this for His own sake but for the sake of the listeners that HisFather would be glorified.

These are miraclesof God, Who, in His sovereignty, acted unilaterally. His actions were followedby responses by those who observed and witnessed to the miracles. I amconvinced at this point in my life that God can be asked to intervene in ouraffairs but in His sovereignty may chose not to intervene or intervene in a way that wedid not ask. I also believe in those things He commanded us to do, He will faithfullyinvolve Himself. This is especially true of the sacraments. The onus is not onGod to show up. The onus is on our expectant faith to look for Him. Even thefaith we employ was given to us by God. I believe with all my heart that even aEucharist with only two believers is also attended by all the company ofHeaven.

I am notattempting to set up another formula for invoking God’s presence for to do sowould be making God nothing more than a puppet on a string at best andsuperstition or magic at worst. What I am saying however, is if we are seekingGod’s glory and not our own and willing to submit our will to His, He will showus extraordinary things.

Does thisrequire of us that we must reach a certain level of holiness before God willshow up? Does it require self-flagellation and self-immolation and an asceticlife? Does this mean that we must climb some spiritual ladder? If this is yourplan, then Satan will either fill you with empty pride or the despair of atreadmill going nowhere. No, it is none of these things. As the Blessed John HenryNewman once said, “It is the saying of holy men that, if we wish to be perfect,we have nothing more to do than to perform the ordinary duties of the day well.”(AShort Road to Perfection, 1856).

God wasinitially in the Charismatic movement but was later excluded by those who attempted to formalize, systematize and catalog ways to buy and sell His power. God isnot wooed by false praise and self-appointed prophets. He is not manipulated byquoting a series of Bible verses and does not need a cult following of this orthat guru in a crowded venue. God is sovereign. Our role is to react to Hisactions. We are to wait upon Him and to follow Him when He chooses to revealHis will to us. We did not earn nor do we merit God’s grace. Because of bothHis sovereignty and grace He can even offer consolations when we least expect it whetherwe deserve it or not. Be ready at all times.

He In Us And We In Him

2012-01-08T13:27:00.000-08:00

Fr. Dale Matson

“…that He may dwell inus and we in Him.” (From Great Thanksgiving, BCP, Rite I, page 336)

It has been said that good theologyis God centered and I would add that it is reactive also. I have a spiritualkinship with the Apostle Paul. We both have a background in religious trainingbut are at heart, blue collar Christians as tradesmen (like our Lord). We bothhave experienced visions and I would say that at heart, we are both mystics.For me, Paul was not just a converted Pharisee who reinterpreted the Law in thelight of Christ’s teachings, yet that is how some theologians have portrayedhim. They have made doctrine out of situation-specific advice he gave to thechurches. It became an early version of “What would Jesus do?” Reformation theologiansunderstood Paul as a lawyer using legal language to convey his Gospel but Paul was chiefly speaking as a man with a converted heart who considered himself tobe crucified, dead to the world and a new man “in Christ”.

Years ago, the phrase “In Christ”in St. Paul’s writings gave me pause every time I encountered it. What did Paulmean by this phrase? Adolph Deissmann noted that the phrase “in Christ” (or asimilar form) occurred 164 times in Paul’s writings, while it did not occur atall in the synoptic Gospels. Paul uses “In Christ” 27 times in Ephesians alone. Does this phrase point to the heart ofPaul’s Gospel in some way?

Many evangelical protestantsbelieve that justification by faithis the heart of Paul’s Gospel and the church, particularly the Protestantchurch, has viewed it this way. By doing this they have diminished the church. Itis my contention that justification by faith while important was not the heartof Paul’s Gospel. Paul, ever the reactive Christian stated, “But when God, whoset me apart from my mother’s womb and called me by his grace, was pleased toreveal his Son in me so that I might preach him among the Gentiles, myimmediate response was not to consult any human being.” (Gal. 1:15-16) Theheart of Paul’s Gospel is the mystical union of Christ and the believer and themystical union of Christ with His body the church. How closely is Christidentified with His church? “And he [Paul] fell to the earth, and heard a voicesaying unto him, Saul, Saul, why do you persecute me?” (Acts 9:4) This mystical union of Christ with thebeliever is also illustrated in John’s Gospel in the parable of the true vinein Chapter 15. Some writers believe that John incorporated some of Paul’s ideas(James S. Stewart and Aldolph Deissmann among them). One of the reasons this isso important is that it means that Christ is not just an impossible standardand exterior “role model” but empowers and acts through us. It is really the difference between living in Romans 7 and life in Romans 8. It is this Christin me/me in Christ understanding of Paul which is the heart of Paul’sunderstanding of his Gospel. It is this mein Christ that helps us understand the church as the mystical body of Christ andexplains the church as such a leveling force in the world. It is the believersin Christ that make up the mystical body of Christ, the church. It is thismystical body of Christ that is the Kingdom of God. Paul’s Gospel is directedto the non-Jew and intended to rescue sinners and bring them into God’s Kingdomthrough baptism and faith “in Christ”.

“Grant us therefore, gracious Lord,so to eat the flesh of thy dear Son Jesus Christ, and to drink His blood, that we may evermore dwell in Him, and He inus. Amen. (From Prayer of Humble Access, BCP, Rite I, Page 337).

“…and we are very members incorporate in the mystical body of thy Son,the blessed company of all faithful people” (From concluding prayer, BCP, RiteI, page 339).

Vainglory

2011-12-30T16:39:00.000-08:00

Fr. Dale Matson

“Do nothingfrom selfishness or empty conceit, but with humility of mind regard one anotheras more important than yourselves” (Phil. 2:3, NASB)

Since it was the end of this year,it was also time to take care of old business before the start of the New Year.It was rather simple to catalogue and recount my sins since the lastconfession, under the infamous seven deadly sins. http://en.wikipedia.org/wiki/Seven_deadly_sins. Some sins on the list are more problematic forme than others. If vainglory is a form of pride, it is the ugliest form of pride.While vainglory is not easy to define, it is easy to describe. I know it when Isee it.

In making his escape, Odysseusblinded the Cyclops and told the Cyclops that “no man” had done it to him, whenasked by the Cyclops who had blinded him. This was to keep the Cyclops from recruiting his friends in pursuing the men. Later Odysseus yelled back to theCyclops from his ship as they sailed away. The Cyclops threw giant boulders in the direction of the voice as theysailed away imperiling the ship. Odysseus could not resist setting the recordstraight by yelling back to shore that it was he, Odysseus that had blindedhim. That is an example of vainglory. Vainglory is also the football playercelebrating in the end zone after scoring a touchdown. While a professional vitaecan be a form of credential, it can also be a historical archive of vainglory.

St. Paul had been shown the gloryof the third heaven yet was careful in describing himself as the “least” of theapostles (1 Cor. 15:9). He would only glory in the cross. (Gal. 6-14, KJV). Lethim who boasts, boast only in the Lord. (1: Cor. 1:31)

The problem is once again the almighty ego. Am I working for my gloryor the glory of God? What is the underlying reason for the goal setting and theaccomplishments? Is this sometimes why God brings our schemes crashing down likethe log chute in Zorba the Greek? The local priests even gave their blessingprior to this “splendiferous crash”. There was a formal confession to our “Bishopin Residence” JDS about this and a host of other misplaced efforts (missing themark).

There was also a less formal confessionprior to this via email as my friend, another priest, and I commiserated. “That'sthe problem. There is too much aspiration and goal setting, for my sake. Ispend too much time checking to see whose paying attention. Too much need ofadoration. Too much need for "atta boys". Too much who’s up and who’sdown? Too much score keeping and not enough of God's glory in it. Why is thereis so much time spent buttressing my own ego? Forgive me Lord.”

“…thosewho have never been driven to the point of seeing that their own achievementsare nothing, and God’s grace everything, and that real religion begins only onthe other side of the line where everything human has broken down; who have notrecognized the subtle desperate hold that self lays upon the soul, making it’svery piety a barrier to Christ, and its morality an offense in God’s sight; whohave never stared into the eyes of moral defeat, nor know the joy which comeswhen God floods a life and God’s power takes control, nor felt the consumingpassion of a Christ filled man to impart his joyous secret to all the world.A Man In Christ James S. Stewart

The Changing Face Of 21st Century Anglicanism

2011-12-23T17:42:00.000-08:00

Fr. Dale Matson

There areapproximately 80 million Anglicans worldwide which makes it the third largestChristian denomination. While the Church of England is considered the largestprovince, the numbers are somewhat misleading since English citizens areautomatically included as members of the established church whether they attendor not. Today, the average Anglican is an African female. There are nearly 40million Anglicans in the 11 African provinces. What does it mean to be Anglican in the 21^stcentury? This is perhaps the main question and the primary task before ustoday. This is a time when Anglicanismis experiencing both realignment, andrelated cultural shifts in membership. Some would say that therealignment is a matter of conservative versus liberal ideology. Some would even say that it is a battle for the faith once delivered but it is also astruggle for control of who shapes Anglican identity. The liberal (sometimescalled Broad Church) focus is on inclusion, social justice and the right toinnovate. They see God doing a new thing in this generation. They also advocateautonomy from centralized authority. They see themselves as relevant tocontemporary society because they are informed and changed by culture. Thisincludes embracing issues such as environmental sustainability and relatedmeasures to ensure this, like energy conservation and population control. Thisportion of Anglicans is located primarily in the North and West (also New Zealand and parts of Australia) and includes the See of Canterbury, the historical center ofAnglicanism. The See of Canterbury is the residence of the Archbishop of the World WideAnglican Communion and it is the Archbishop who recognizes who is and who is not Anglican by which bishops areinvited to the Lambeth Conference held every 10 years. The liberals are aheadof their theology with their practice but practice is precedence and precedencecreates “new tradition.” Liberals haveestablished their branding ahead of the conservatives who have definedthemselves in the negative by saying essentially that they are not like theliberals. Those conservatives who have separated themselves for the sake oftruth as they understand it have lost the public relations battle with theliberals who have successfully portrayed conservatives as schismatic and bigotsin the media. The liberals have most of the money because of endowments, a higher per capita wage and governmentalfinancial support as in the establishedchurch in England. However, Theliberal face of Anglicanism is disappearing. For example, in 2011 theEpiscopal Church (TEC) reported a 16% decline in membership over the previousdecade. There are also significant membership declines in the Church of England. http://www.independent.co.uk/opinion/faith/will-the-last-person-to-leave-the-church-of-england-please-turn-out-the-lights-2269185.html and The Anglican Church of Canada with adecline of more than half its members in the last 40 years. http://www.christiantoday.com/article/statistics.suggest.anglican.church.of.canada.in.huge.decline/5307.htm

Conservatives are more likely to befound in the other traditional Anglican streams which include Evangelical,Anglo Catholic and Charismatic and constitute the green shoots on the Anglicantree. The majority of Anglicans are in what is called the Global South, whichincludes Africa, South America, Asia and Sidney Anglicans. Conservatives are increasing. For example the newly formed Anglican ChurchNorth America (ACNA) increased membership by 15% in its first year. http://geoconger.wordpress.com/2010/05/14/acna-reports-15-growth-in-number-of-congregations-in-its-first-year-the-church-of-england-newspaper-may-7-2010-p-6/. Many conservative Anglicans live in formerEnglish colonies where Christianity was introduced by Anglicanmissionaries. The 1662 Book of CommonPrayer is still used by many African Anglicans. What do these conservativegroups have in common? I believe they would all agree on the basic four tenantsof the Chicago-Lambeth Quadrilateral of 1886, 1888. Scripture is the revealedWord of God; The Nicene Creed is a sufficient statement of the Christian Faith,Baptism and Communion are the two dominical sacraments. There is a HistoricEpiscopate locally adapted. This is of course the minimum standard since it wasdesigned as ecumenical outreach toward greater church unity. Conservativeswould also insist on the primacy of Scripture along with Tradition and Reason, the 39 Articles of Religion and the call of the Great Commission. There is another important issue that isincreasingly dividing the liberals and conservatives. It is Christology. Forconservatives Christ is the only way one may obtain salvation (Article XVIII).He is God and He was raised bodily from the dead. Problems emerge forconservatives when Evangelicals tend to emphasize the Protestant and reformedside of Anglicanism and others including Anglo Catholics emphasize the reformedand Catholic aspects of Anglicanism. Women’s ordination is an unresolved issuealso. Where are the roots of Anglicanism? Is it The Apostolic and undividedchurch or Cranmer, Parker and the Calvinists? Is it both?

Lastly, there is a disconnect between the liberal power structures of theWWAC and the people they lead. The leaders do not reflect the mind of thecommunion. The power structures are based on history and tradition butunderlying this is also the scent of imperialism and colonialism. There is alsoa rift that has become an irreconcilable chasm between liberals andconservatives.

This is one of several pieces that hasbeen and will be posted on our Soundings Blog for discussion. Self-knowledgeand identity are important for both individuals and for Anglicanism. This isespecially true in North America where our Anglican Christianity is attractinga new generation of those who seek the face of God in a culture that is lesstolerant and increasingly hostile. (See the article on "Anglican Fever.") We offer structure and discipline for thosewho need it. We offer a Mystical faith for those who seek it. We offer ahistoric faith for those looking for context. But primarily, we offer Christ inWhom we are being saved.

“But sanctify Christ asLord in your hearts, always being ready to makea defense to everyone who asks you to give an account for the hopethat is in you, yet with gentleness and reverence.” (1 Peter 3:15)

Thomas More, Henry VIII and the Future of Anglicanism

2011-12-20T11:03:00.000-08:00

On July 6, 1535 Sir Thomas More was beheaded because he was unable to agree with the conscience of King Henry VIII, in opposition to the Conscience of the Church.

Thomas More defended his refusal to sign the oath acceding to Parliament's Act of Supremacy because:

The Act of Supremacy contravened God's Law.
English subjects could not be removed from the corps of Christianity by an act of parliament.
That corps is represented by the General Councils of the Church (over king and pope).

Lord Chancellor, Sir Thomas Audley ruled against More stating, “if the Act of Parliament be not of unlawful, then the indictment is not in my Conscience invalid.” In other words, with some obvious sarcasm, if the acts of Parliament were valid, than the verdict stood. Audley ignored the entire point of More's argument, which was that neither the acts of Parliament, nor the King could overrule the corps of Faith, as held by the Conscience of the Church.

When More defended his inability to defy conscience, it was not in defense of an arbitrary personal conscience but the conscience of the Church, which was proclaimed and protected by the Councils of the Church. More did not elevate the Councils of the Church above Holy Scripture, but saw them as the guardians against the whims of individuals.

Contemporary Anglicans would do well to follow More's example. We rely too much on a sense of individual personal conscience, without first exploring and submitting to the conscience of the Church. North American Anglicans did well to recognize that the leadership of The Episcopal Church and the Church of Canada abandoned the Doctrine and Discipline of the Church, and reoriented themselves back toward their Anglican roots where the authority of Holy Scripture is honored.

However, this reorientation is incomplete and confused. Some are reorienting themselves to the Reformation Movement with particular respect to Thomas Cranmer. Some are reorienting themselves toward the Roman Catholic Church. Some are orienting themselves toward a form of Evangelical non-denominationalism. Some are finding their identity in the Global South – so long as it doesn't require too much submission. And, some look to 1662 or 1928 as their defining ethos. Others look to Canon Law to define who they are.

Even as we endeavor to re-embrace a genuine and orthodox Anglicanism, we are struggling with our identity. We are so accustomed to being western individuals that we struggle to be authentically Catholic. In other words, submission to our ancient catholic corporate identity does not come naturally to us. We value Apostolic Succession in our catechisms but have difficulty honoring it in actual practice.

There is much that we can learn from all of the post-reformation expressions of Christianity. However, these are not our roots if we are a Catholic Church. Our catholic legacy did not begin with the Reformation Movement, but with Pentecost, and the Apostles, and was carried to us by the faithful Church Fathers. This is evident as we read the history of the Church in the British Isles from the Third Century onward, as well as from the writings of so many of the Anglican Divines, who constantly referred back to the Church Fathers as the source of Anglicanism.

Anglicanism is not the illegitimate child of Henry VIII. It is not the invention of Archbishop Cranmer. Anglicanism is no longer ethnocentric and imperialist. Anglicanism is not a pale reflection of Roman Catholicism, as though there never was an undivided Church.

The primary emphasis of Anglicans in North America over the past several years has been to re-establish Biblical orthodoxy, which must be our first concern. This led to a variety of Anglicans, with different identities, banding together for the sake orthodoxy – but not necessarily unity. While agreeing on Biblical orthodoxy, numerous debates have ensued over the Instruments of Unity and other Anglican distinctives. Discussions and meetings about canons and covenants occupy a considerable amount of attention throughout the Anglican Communion.

It is going to be extremely difficult to overcome these differences (if not impossible) until we come to an agreement on who we are and what our lineage is. If we continue under the mistaken identity that our patrimony is Henry VIII, Thomas Cranmer and the Reformation Movement, then we will be hopelessly embroiled in all the personal conscience issues that those embody. If, however, we recognize, as did Thomas More and the Anglican Divines, that our identity and lineage is to be found in the corporate conscience of the Fathers and Councils of the Church, we will find an appropriate standard through which we can find catholic unity, not only for ourselves, but also with the Churches of Rome and Constantinople.

As for the general councils assembled lawfully, I never could perceive but that in the declaration of the truths it is believed to be standen to; the authority thereof ought to be taken for undoubtable, or else were there in nothing no certainty, but through Christendom upon every man's affectionate reason, all things might be brought from day to day to continual ruffle and confusion, from which by the general councils, the spirit of God assisting, every such council well assembled keepeth and ever shall keep the corps of his Catholic Church. (Thomas More to Thomas Cromwell – March 5, 1534)

- Fr Van McCalister

Note: The historical references are from lectures by Prof. Dale Hoak of Wm and Mary College, and The Last Letters of Thomas More, Letter 5 “To Thomas Cromwell, Chelsea, 5 March 1534.” Edited by Alvaro de Silva.

Trinity Wall Street and Social Justice

2011-12-18T17:03:00.000-08:00

Fr. Dale Matson

“But God has chosen thefoolish things of the world to shame the wise, and God has chosen the weakthings of the world to shame the things which are strong.” 1 Cor. 1:27, NASB)

“The Executive Council at its October meeting passed a resolution (AN037)affirming ‘the growing movement of peaceful protests in public spaces in theUnited States and throughout the world in resistance to the exploitation ofpeople for profit or power bears faithful witness in the tradition of Jesus tothe sinful inequities in society’ and calling upon Episcopalians ‘to witness inthe tradition of Jesus to inequities in society.’” [ENS Dec. 15^th]

“Trinity Church, Wall Street, has provided extensive practical andpastoral support to the Occupy Wall Street movement. The Trinity congregationhas decided that the property known as Duarte Park is not appropriate for useby the Occupy movement, and that property remains closed. Other facilities ofTrinity continue to be open to support the Occupy movement, for which I givegreat thanks. It is regrettable that Occupy members feel it necessary toprovoke potential legal and police action by attempting to trespass on otherparish property. Seekers after justice have more often achieved success throughnon-violent action, rather than acts of force or arms. I would urge allconcerned to stand down and seek justice in ways that do not further alienatepotential allies.”

The Most Rev. Katharine Jefferts Schori, Presiding Bishop and Primateof The Episcopal Church. [ENS Dec. 16^th]

I believe this is a socialjustice issue, one of many issues, championed by TEC thatconveniently presents an evaluative metric that TEC or any organization forthat matter, can be judged by. Does it walk the walk or just talk the talk? Trinity Wall Street is really not seen by theOWS folks as a church but as one Episcopal blog commenter put it, “a softtarget.” Trinity Wall Street is a corporation with deep pockets and huge assetsmaking it look a lot like other area firms. TEC isnot offering pastoral counseling but it is offering other comforts. “Recognizing the need for social, homeless andmedical services, Trinity hired the Rev. Mary Caliendo, a Wiccan priest who works with Occupy’ s medical clinic — whichincludes doctors, nurses and psychiatrists aiding protestors — to work atCharlotte’s Place and facilitate care.”

Here, on its doorstep is a perfect opportunity for embracing diversity in an inclusive environment. “The park was almost a perfect microcosm forthe racism, classism and entitlement present in society — all of the corruptionOWS is attacking, ‘manifested in our movement,’ said Zink, adding that herfocus is to bring the voices of the marginalized to the table. [ENS Dec. 16^th]

Is there any glee in this for me? No, I have written about similarconcerns regarding the homeless on our campus. http://sanjoaquinsoundings.blogspot.com/2011/07/church-and-homeless-questions-for-our.html. There are some differences. We have anopen campus with no fences. We see it as an ongoing ministry (“The poor willalways be with you”, Mark 14:7) not an inconvenient situation that requires aposition statement and the homeless who reside on our campus do not considerthemselves occupiers. They attend ourservices and see themselves as a part of our faith community. We have rules,which include no weapons, drugs and no permanent residence. Do we have all the answers?No we don’t. We also have two deacons that supervise this ministry and a congregationwilling to support it as part of our church mission.

Who best speaks for TEC? I believe it is retired Bishop George Packard.““I have this great worry that this venerable parish will be on the wrong sideof history in a few weeks,” Packard said in a post on Trinity’s Facebook page thatlater was deleted. [ENS Dec. 16^th] “Surely there’s some consummatewisdom in the leadership that can offer Occupiers a chance to express theirprophetic destiny in these days. It’s a matter of record that the church isgood with the provision of service and succor for the neighborhood; they areunable, it seems, to understand their dynamic needs” Is the Gospel of Jesus Christ one of those dynamic needs Bishop?

It is not what happens to us. It is how we deal with what happens tous. Where is the grace in the TEC response? Is the response of KJS a teaching and comforting response or a threat. Is there no outer court for thegentiles? TEC has become so accustomed to using the law over the last decadethat it needs the prophetic voice of a retired Bishop to remind itself that itis in fact the broad church and notjust a litigious corporation.

Celebrating A Traditional Family Christmas

2011-12-12T18:38:00.000-08:00

Fr. Dale Matson

We had our “family” Christmas hereyesterday because that is when the most relatives could be in one spot at thesame time on the same date. Unfortunately there are geographic and vocationallimitations to everyone being together, so each subset of our family celebratesadditional Christmases elsewhere. There are certain traditions to be honored.Gramps, (that’s me) cajoled and corralled all the loose strays for Grace. Wethen served ourselves buffet style from the vast array of foods prepared by allthe attendees and grandma the hostess. There was still plenty of food for theglucose/lactose intolerant folks. We seem to have more dietary restrictionsthan the old days. Today you would need a prescription just for the gravyserved up in the old days.

Dessert had to wait until the dinnerbloat subsided so the next phase of our tradition was opening gifts (keep thosereceipts!). This is where the kids were overindulged and overwhelmed, onceagain. Conflicts emerged about who had what toy. They also brought the gifts toeveryone else. Uncle Jed AKA Santa showed up and was immediately recognized bya too-smart-for–his-own-good five year old. His younger brother did not catchon as fast and was initially unwilling to take his gift. Meanwhile thePacker/Raider game was being taped for fans on both sides. Who watchescommercials anymore anyway? The younger men proudly wore aprons and helped withthe dishes. We use less Tupperware and more self-sealing plastic bags for leftovers thesedays. Some admittedly worked in the kitchen to avoid the hubbub and whirlwind.The moving eye of the tornado was our two grandsons (ages 3 and 5). They countfor 10 people since they were like monkeys that had escaped from their cages,running all over the place including the tops of all our furniture. I thinkthey thought the carpet was molten lava so they avoided it as much as possible.They gave our Airedales an extra mile of exercise by chasing them around theliving room till the dogs stood by the door, which was their way of pleadingfor mercy.

By the time the boys were ready to leave, theywere stripped down to only pants because they were so warm from wilding. I alsotook out my hearing aid since they only have one volume and that is “yelling”. On top of that, grandma insisted on theirpresents having batteries to enable each gift to have a distinctive andirritating sound. Their father suggested (threatened) that there was more roomat our house for those particular gifts. One gift is a basketball hoop that hasflashing lights and crowd noises every time they make a basket. Because theirbehavior was within acceptable boy limits (just shy of feral), there were no“time outs” assigned to them, so I assigned a couple of time outs to yourstruly and closed myself in the computer room. In all, it was great. No one gothurt and nothing was broken. Grandma wasenergized by the day’s events and me… not so much. She was back to gardening today and I was outexchanging a couple of gifts. I hope you saw some of your family in this storytoo. Merry Christmas and Happy Holy Days!

What Is Anglicanism?

2011-12-10T14:38:00.001-08:00

Fr. Dale Matson

The fact is that we are still trying to decide what being an Anglican means. Is Anglicanism Protestant or Reformed Catholic? Where are our roots? Are our roots in the early undivided church or does Anglicanism begin with the Elizabethan Settlement? Is Thomas Cranmer’s Anglicanism as expressed in the Book of Common Prayer [and Administration of the Sacraments and other Rites and Ceremonies of the Church according to the use of the Church of England together with the Psalter or Psalms of David pointed as they are to be sung or said in churches and the form and manner of making, ordaining, and consecrating of bishops, priests, and deacons.] the heart of Anglicanism? Is Canterbury still the historic center? If so, then are we looking at Augustine of Canterbury as the first Archbishop (597) of the Church in England? Was Cranmer our Luther? Did Anglicanism begin with the church in England or the Church of England? Was it even later with the addition of the church in Ireland and colonies? Do Anglicans go back to St. Columba (500’s), St. Patrick (400’s) and St. Alban the first recorded British Martyr before 300? What about Pentecost? Is the more Protestant 1662 Prayer Book the norm and standard? If so, is Christ truly present in the sacramental elements of the Mass or is He in Heaven. Is it Sola Scriptura or Scripture, Tradition and Reason? It is Sola Christos and Gratia but is it also Sola Fide [Article XI]? What about the Roman and Orthodox positions?

How wed are we to the 39 Articles? Are the Articles dogma, doctrine or historical guidance? Do we embrace Saints Gregory, Augustine of Hippo and Athanasius to the extent we embrace Luther, Calvin and Melanchthon. Did Jewell and Hooker complete the canon of Anglican thought? If we began with the Protestant Reformation, why do we include so many individuals in our Lesser Feasts and Fasts who died prior to that time? How can a church with no Apostles believe in Apostolic Succession?

The Roman Catholic encyclopedia has an insightful view of who we are. http://www.newadvent.org/cathen/01498a.htm . The Anglican Covenant is as much a political document as it is one that defines Anglicanism. For me, Anglicanism is still in the process of defining itself with documents such as the Anglican Covenant, Jerusalem Declaration and ACNA Constitution.

This is where I come back to the Anglican Covenant which used language that included “Apostolic” and “catholic” in describing itself in 1.1.1 and 1.1.2., but borrows heavily from the 1662 Book of Common Prayer and the Chicago-Lambeth Quadrilateral of 1886, 1888. Both sources are recent in the history of Anglicanism if one sees oneself as a reformed Catholic, which is actually how the Church of England describes itself on its website. “An Ancient Church, Catholic and Reformed” http://www.churchofengland.org/about-us/history.aspx

Here is my primary question. “Who are we”? But to address it, we must first answer a preliminary foundational question. “Where did we officially begin”? I believe the answer to that goes a long way in defining who we are.

And then, a final question, “Who are we becoming”? These are crucial questions that must be addressed in the 21^st century. My prayer would be that our answers to all these questions would lead toward repentance and unity once again. At this point it seems as if many are doing what is right in their own eyes and this is leading to increasing friction and factionalism. As we separate from people with whom we do not agree, are we simply finding new issues that further fracture our church? Is schism a curse the Protestant Reformation brought upon itself?

Almighty God, you have knit together your elect in one communion and fellowship in the mystical body of your Son Christ our Lord: Give us grace so to follow your blessed saints in all virtuous and godly living, that we may come to those ineffable joys that you have prepared for those who truly love you; through Jesus Christ our Lord, who with you and the Holy Spirit lives and reigns, one God, in glory everlasting. Amen. [Preface of All Saints’ Day]

Memories: The Good, The Bad And The Ugly

2011-12-08T14:34:00.001-08:00

Fr. Dale Matson

TheGood, The Bad And The Ugly is the title of the third in a series of three SpaghettiWesterns starring Clint Eastwood released in 1966. It reminds me of a way ofdescribing three types of memories common to all of us.

The first types of memories are good. Some events in our contemporarylife may trigger this kind of memory. For example, Sharon cut a two inch pieceoff the bottom of the trunk of our Christmas tree so it would fit better intothe tree stand. Watching the grandchildren roll the piece up and down ourdriveway for almost an hour reminded me of my sons playing for hours in a largecardboard box that had contained one of their Christmas toys. I should havejust bought the box. This then reminded me of the Christmas we made a snow fortin my folk’s back yard in Michigan. We rolled up massive snow balls, buttedthem together forming a rectangle and lifted more on top of them. By the timewe were done, we had stripped the lawn of its white blanket.

The second types of memories are bad. I cut myself the other day and itreminded me of the time my dad was opening a split shot sinker with his fishingknife and it slipped, cutting him severely. He shouted, “Balls of fire!” thensimply wrapped his finger in his snotty handkerchief until the bleeding stoppedwhile we continued to fish. In those days, you didn’t leave home without themultipurpose handkerchief. Bad memories also consist in moral failures ofcommission and omission. In many cases we have not had the opportunity to makeamends but have asked God for His forgiveness. I believe while God, as promised,has forgotten our confessed sins, Satan never does and enjoys serving up thememories and attendant false guilt.

The third types of memories are ugly. On my morning run, I rememberedsomething I had said to an individual years ago at a high school lunch table.It was unkind and intended to publicly embarrass her. Why are these types of memoriesugly? It is because it is unfinished business that God has brought to ourattention. We are convicted by the Holy Spirit for the first time about a sinwe only now remember. There is a wince as we recognize the full import andimpact. “I’m sorry Lord, please forgive me.”

Sanctification is as much about theongoing part of the conversion process as it is becoming a holy person. Thereis so much about us that we do not yet know until God shines His cleansinglight into the dark crevices of our memories. Christ knows us better than weknow us (then we shall know as we are known). He loves us so much that He waswilling to die to redeem even the unknown and unconfessed parts of us too. I believe wecould not deal with our sins being revealed to us all at once. "I havemany more things to say to you, but you cannot bear them now.” (John 16:12).This statement by Jesus is true for the Good, The Bad and the Ugly. Amen

Assize II: John Keble's Warning To Us Today

2011-12-04T09:23:00.001-08:00

Fr. Dale Matson

[Note: I have posted John Keble's sermon in its entirety because it is not only a classic piece of Anglican writing, it is a contemporary warning to all Anglicans, in fact, all Christians that is as intelligent as it is prophetic. Perhaps it is even more appropriate for today than when it was first preached. I have highlighted certain passages that spoke to me more than others but I would encourage everyone to read it in its entirety. I have nothing to add, being a much lesser light. Dale Matson]

Project Canterbury

National Apostasy
by John Keble

Preached at St. Mary's, Oxford, on July 14, 1833

[published in London by A. R. Mowbray & Co., n.d 24 pp]

NATIONAL APOSTASY

'As for me, God forbid that I should sin against the Lord inceasing to pray for you: but I will teach you the good and the right way.
—1 SAM xii. 23.

On public occasions, such as the present, the minds ofChristians naturally revert to that portion of Holy Scripture, which exhibitsto us the will of the Sovereign of the world in more immediate relation to thecivil and national conduct of mankind. We naturally turn to the Old Testament,when public duties, public errors, and public dangers, are in question. Andwhat in such cases is natural and obvious, is sure to be more or less right andreasonable. Unquestionably it is mistaken theology, which would debar Christiannations and statesmen from the instruction afforded by the Jewish Scriptures,under a notion, that the circumstances of that people were altogether peculiarand unique, and therefore irrelevant to every other case. True, there is hazardof misapplication, as there is whenever men teach by example. There is peculiarhazard, from the sacredness and delicacy of the subject; since dealing withthings supernatural and miraculous as if they were ordinary human precedents,would be not only unwise, but profane. But these hazards are more thancounterbalanced by the absolute certainty, peculiar to this history, that whatis there commended was right, and what is there blamed, wrong. And they wouldbe effectually obviated, if men would be careful to keep in view thiscaution:—suggested everywhere, if I mistake not, by the manner in which the OldTestament is quoted in the New:—that, as regards reward and punishment, God dealt formerly withthe Jewish people in a manner analogous to that in which He deals now, not somuch with Christian nations, as with the souls of individual Christians.

Let us only make due allowances for this cardinal point ofdifference, and we need not surely hesitate to avail ourselves, as the time mayrequire, of those national warnings, which fill the records of the elderChurch: the less so, as the discrepancy lies rather in what is revealed ofGod's providence, than in what is required in the way of human duty. Rewardsand punishments may be dispensed, visibly at least, with a less even hand; butwhat tempers, and what conduct, God will ultimately reward and punish,—this is a point which cannot bechanged: for it depends not on our circumstances, but on His essential,unvarying Attributes.

I have ventured on these few general observations, becausethe impatience with which the world endures any remonstrance [evidence] onreligious grounds, is apt to show itself most daringly, when the Law and the Prophets are appealedto. Without any scruple orceremony, men give us to understand that they regard the whole as obsolete:thus taking the very opposite ground to that which was preferred by the sameclass of persons two hundred years ago; but, it may be feared, with muchthe same purpose and result. Then,the Old Testament was quoted at random for every excess of fanatical pride andcruelty : now, its authority goes for nothing, however clear and striking theanalogies may be, which appear to warrant us in referring to it. The twoextremes, as usual, meet ; and in this very remarkable point : that they bothavail themselves of the supernatural parts of the Jewish revelation to turnaway attention from that, which they, of course, most dread and dislike in it: its authoritative confirmationof the plain dictates of conscience in matters of civil wisdom and duty.

That portion, in particular, of the history of the chosenpeople, which drew from Samuel, the truest of patriots, the wise and noble sentiment in the text, mustever be an unpleasing and perplexing page of Scripture, to those, who wouldfain persuade themselves, that a nation, even a Christian nation, may do wellenough, as such, without God, and without His Church. For what if theJews were bound to the Almighty by ties common to no other people? What if Hehad condescended to know them in a way in which He was as yet unrevealed to allfamilies of the earth besides? What if, as their relation to Him was nearer,and their ingratitude more surpassing, so they might expect more exemplarypunishment? Still, after all has been said, to exaggerate their guilt, indegree, beyond what is supposed possible in any nation whatever now, what canit come to, in kind and in substance, but only this;— that they rejected God? that they wishedthemselves rid of the moral restraint implied in His peculiar presence andcovenant? They said, what the prophet Ezekial, long after, representstheir worthy posterity as saying, 'We will be as the heathen, the families ofthe countries.' (Ezek. xx. 32.) 'Once for all, we will get rid of thesedisagreeable, unfashionable scruples, which throw us behind, as we think, inthe race of worldly honour and profit.' Is this indeed a tone of thought, which Christian nationscannot fall into? Or, if they should, has it ceased to be displeasing to God?In other words, has Heforgotten to be angry with impiety and practical atheism? Either thismust be affirmed, or men must own, (what is clear at once to plainunsophisticated readers,)that this first overt act, which began the downfall of the Jewish nation,stands on record, with its fatal consequences, for a perpetual warning to allnations, as well as to all individual Christians, who, having accepted God fortheir King, allow themselves to be weary of subjection to Him, and think theyshould be happier if they were freer, and more like the rest of the world.

I do not enter into the question, whether visible temporaljudgements are to be looked for by Christian nations, transgressing as thoseJews did. Surely common sense and piety unite, in representing this inquiry as,practically, one of no great importance. When it is once known for certain that such and suchconduct is displeasing to the King of kings, surely common sense and pietyconcur in setting their mark of reprobation on such conduct, whether thepunishment, sure to overtake it, come to-morrow, or a year hence, or wait tillwe are in another world.

Waivingthis question, therefore, I proceed to others, which appear to me, I own, atthe present moment especially, of the very gravest practical import.

Whatare the symptoms, by which one may judge most fairly, whether or no a nation,as such, is becoming alienated from God and Christ?

And what are the particular duties of sincere Christians,whose lot is cast by Divine Providence in a time of such dire calamity?

The conduct of the Jews, in asking for a king, may furnishan ample illustration of the first point : the behaviour of Samuel, then andafterwards, supplies as perfect a pattern of the second, as can well beexpected from human nature.

I. The case is at least possible, of a nation, having forcenturies acknowledged, as an essential part of its theory of government, that,as a Christian nation, she is also a part of Christ's Church, and bound, in allher legislation and policy, by the fundamental rules of that Church—the caseis, I say, conceivable, of a government and people, so constituted,deliberately throwing off the restraint, which in many respects such aprinciple would impose on them, nay, disavowing the principle itself ; andthat, on the plea, that other states, as flourishing or more so in regard ofwealth and dominion, do well enough without it. Is not this desiring, like theJews, to have an earthly king over them, when the Lord their God is their King?Is it not saying in other words, 'We will be as the heathen, the families ofthe countries,' the aliens to the Church of our Redeemer?

To such a change, whenever it takes place, the immediateimpulse will probably be given by some pretence of danger from without,—suchas, at the time now spoken of, was furnished to the Israelites by an incursionof the children of Ammon; or by some wrong or grievance in the executivegovernment, such as the malversation of Samuel's sons, to whom he had deputed hisjudicial functions. Pretences will never be hard to find ; but, in reality, themovement will always be traceable to the same decay or want of faith, the samedeficiency in Christian resignation and thankfulness, which leads so many, asindividuals, to disdain and forfeit the blessings of the Gospel. Men notimpressed with religious principle attribute their ill success in life,—thehard times they have to struggle with,—to anything rather than their ownill-desert: and the institutions of the country, ecclesiastical and civil, arealways at hand to bear the blame of whatever seems to be going amiss. Thus, the discontent in Samuel'stime, which led the Israelites to demand a change of constitution, wasdiscerned by the Unerring Eye, though perhaps little suspected by themselves,to be no better than a fresh development of the same restless, godless spirit,which had led them so often into idolatry. 'They have not rejected thee,but they have rejected Me, that I should not reign over them. According to all theworks, which they have done since the day that I brought them up out of Egypteven unto this day, wherewith they have forsaken Me, and served other gods, sodo they also unto thee' (I Sam. viii. 7,8).

Thecharge might perhaps surprise many of them, just as, in other times andcountries, the impatient patrons of innovation are surprised, at findingthemselves rebuked on religious grounds. Perhaps the Jews pleaded theexpress countenance, which the words of their Law, in one place (Deut. xvii.14-20), seemed, by anticipation, to lend to the measure they were urging. Andso, in modern times, when liberties are to be taken, and the intrusive passionsof men to be indulged, precedent and permission, or what sounds like them, maybe easily found and quoted for everything. But Samuel, in God's Name, silencedall this, giving them to understand, that in His sight the whole was a questionof motive and purpose, not of ostensible and colourable argument;—in His sight,I say, to Whom we, as well as they, are nationally responsible for much morethan the soundness of our deductions as matter of disputation, or of law ; weare responsible for the meaning and temper in which we deal with His HolyChurch, established among us for the salvation of our souls.

These, which have been hitherto mentioned as omens andtokens of an Apostate Mind in a nation, have been suggested by the portionitself of sacred history, to which I have ventured to direct your attention.There are one or two more, which the nature of the subject, and the palpabletendency of things around us, will not allow to be passed over.

One ofthe most alarming, as a symptom, is the growing indifference, in which menindulge themselves, to other men's religious sentiments. Under the guise ofcharity and toleration we are come almost to this pass; that no difference, inmatters of faith, is to disqualify for our approbation and confidence, whetherin public or domestic life. Can we conceal it from ourselves, that everyyear the practice is becoming more common, of trusting men unreservedly in themost delicate and important matters, without one serious inquiry, whether theydo not hold principles which make it impossible for them to be loyal to theirCreator, Redeemer, and Sanctifier? Are not offices conferred, partnershipsformed, intimacies courted,—nay, (what is almost too painful to think of,) donot parents commit their children to be educated, do they not encourage them tointermarry, in houses, on which Apostolical Authority would rather teach themto set a mark, as unfit to be entered by a faithful servant of Christ?

I do not now speak of public measures only or chiefly; manythings of that kind may be thought, whether wisely or no, to become from timeto time necessary, which are in reality as little desired by those who lendthem a seeming concurrence, as they are, in themselves, undesirable. But Ispeak of the spirit which leads men to exult in every step of that kind; tocongratulate one another on the supposed decay of what they call an exclusivesystem.

Very different are the feelings with which it seems naturalfor a true Churchman to regard such a state of things, from those which wouldarise in his mind on witnessing the mere triumph of any given set of adverseopinions, exaggerated or even heretical as he might deem them. He might feel asmelancholy,—he could hardly feel so indignant.

But this is not a becoming place, nor are these safe topics,for the indulgence of mere feeling. The point really to be considered is, whether, according to the coolestestimate, the fashionable liberality of this generation be not ascribable, in agreat measure, to the same temper which led the Jews voluntarily to set aboutdegrading themselves to a level with the idolatrous Gentiles? And, if it betrue anywhere, that such enactments are forced on the Legislature by publicopinion, is APOSTASY too hard a word to describe the temper of that nation?

The same tendency is still more apparent, because the fairgloss of candour and forbearance is wanting, in the surly or scornfulimpatience often exhibited, by persons who would regret passing forunbelievers, when Christian motives are suggested, and checks from Christianprinciples attempted to be enforced on their public conduct. I say, 'theirpublic conduct,' more especially ; because in that, I know not how, persons areapt to be more shameless, and readier to avow the irreligion that is in them;—amongst other reasons, probably, from each feeling that he is one ofmultitude, and fancying, therefore, that his responsibility is divided.

For example:—whatever be the cause, in this country of lateyears, (though we are lavish in professions of piety,) there has beenobservable a growing disinclination, on the part of those bound by VOLUNTARYOATHS, to whatever reminds them of their obligation ; a growing disposition toexplain it all away. We know what, some years ago, would have been thought ofsuch uneasiness, if betrayed by persons officially sworn, in private, legal, orcommercial life. If there be any subjects or occasions, now, on which men areinclined to judge of it more lightly, it concerns them deeply to be quite sure,that they are not indulging or encouraging a profane dislike of God's awfulPresence ; a general tendency, as a people, to leave Him out of all their thoughts.

They will have the more reason to suspect themselves, inproportion as they see and feel more of that impatience under pastoralauthority, which our Savior Himself has taught us to consider as anever-failing symptom of an unchristian temper. 'He that heareth you, hearethMe ; and he that despiseth you, despiseth Me' (S. Luke x. 16). Those words ofdivine truth put beyond all sophistical exception, what common sense would leadus to infer, and what daily experiences teaches;—that disrespect to the Successorsof the Apostles, as such, is an unquestionable symptom of enmity to Him, Whogave them their commission at first, and has pledged Himself to be with themfor ever. Suppose such disrespect general and national, suppose it alsoavowedly grounded not on any fancied tenet of religion, but on mere humanreasons of popularity and expediency, either there is no meaning at all inthese emphatic declarations of our Lord, or that nation, how highly soever shemay think of her religion and morality, stands convicted in His sight of adirect disavowal of His Sovereignty.

To this purpose it may be worth noticing, that the ill-fatedchief, whom God gave to the Jews, as the prophet tells us, in His anger (Hoseaxiii. II), and whose disobedience and misery were referred by himself to his'fearing the people, and obeying their voice' (I Sam. xv. 24), whose conduct,therefore, may be fairly taken as a sample of what public opinion was at thattime supposed to require,—his first step in apostasy was, perhaps, an intrusionon the sacrificial office (I Sam. xiii. 8-14), certainly an impatient breach ofhis engagement with Samuel, as the last and greatest of his crimes waspersecuting David, whom he well knew to bear God's special commission. God forbid, that any Christian landshould ever, by her prevailing temper and policy, revive the memory andlikeness of Saul, or incur a sentence of reprobation like his. But if such athing should be, the crimes of that nation will probably begin in infringementon Apostolical Rights ; she will end in persecuting the true Church ; and inthe several stages of her melancholy career, she will continually be led onfrom bad to worse by vain endeavours at accommodation and compromise with evil.Sometimes toleration may be the word, as with Saul when he spared theAmalekites ; sometimes state security, as when he sought the life of David;sometimes sympathy with popular feeling, as appears to have been the case, whenviolating solemn treaties, he attempted to exterminate the remnant of the Gibeonites,in his zeal for the children of Israel and Judah (2 Sam. xxi. 2). Such are thesad but obvious results of separating religious resignation altogether frommen's notions of civil duty.

II. But here arises the other question, on which it wasproposed to say a few words ; and with a view to which, indeed, the wholesubject must be considered, if it is to lead to any practical improvement. What should be the tenor oftheir conduct, who find themselves cast on such times of decay and danger? Howmay a man best reconcile his allegiance to God and his Church with his duty tohis country, that country, which now, by the supposition, is fast becominghostile to the Church, and cannot therefore long be the friend of God?

Now in proportion as any one sees reason to fear that suchis, or soon may be, the case in his own land, just so far may he see reason tobe thankful, especially if he be called to any national trust, for such acomplete pattern of his duty, as he may find in the conduct of Samuel. Thatcombination of sweetness with firmness, of consideration with energy, whichconstitutes the temper of a perfect public man, was never perhaps sobeautifully exemplified. He makes no secret of the bitter grief and dismay, withwhich the resolution of his countrymen had filled him. He was prepared toresist it at all hazards, had he not received from God Himself directions togive them their own way; protesting, however, in the most distinct and solemntone, so as to throw the whole blame of what might ensue on their wilfulness.Having so protested, and found them obstinate, he does not therefore at onceforsake their service, he continues discharging all the functions they had lefthim, with a true and loyal, though most heavy, heart. 'God forbid that I shouldsin against the Lord in ceasing to pray for you : but I will teach you the goodand the right way.'

Shouldit ever happen (which God avert, but we cannot shut our eyes to the danger)that the Apostolical Church should be forsaken, degraded, nay trampled on anddespoiled by the State and people of England, I cannot conceive a kinder wishfor her, on the part of her most affectionate and dutiful children, than thatshe may, consistently, act in the spirit of this most noble sentence ; nor acourse of conduct more likely to be blessed by a restoration to more than herformer efficiency. In speaking of the Church, I mean, of course, thelaity, as well as the clergy in their three orders,—the whole body ofChristians united, according to the will of Jesus Christ, under the Successorsof the Apostles. It may, by God's blessing, be of some use, to show how, in thecase supposed, the example of Samuel might guide her collectively, and each ofher children individually, down even to minute details of duty.

The Church would, first of all, have to be constant, asbefore, in INTERCESSION. No despiteful usage, no persecution, could warrant herin ceasing to pray, as did her first fathers and patterns, for the State, andall who are in authority. That duty once well and cordially performed, allother duties, so to speak, are secured. Candour, respectfulness, guardedlanguage,— all that the Apostle meant, in warning men not to 'speak evil ofdignities,' may then, and then only, be practised, without compromise of truthand fortitude, when the habit is attained of praying as we ought for the veryenemies of our precious and holy cause.

The constant sense of God's presence and consequentcertainty of final success, which can be kept up no other way, would also provean effectual bar against the more silent but hardly less malevolent feeling, ofdisgust, almost amounting to misanthropy, which is apt to lay hold on sensitiveminds, when they see oppression and wrong triumphant on a large scale. Thecustom of interceding, even for the wicked, will keep the Psalmist's reasoninghabitually present to their thoughts: 'Fret not thyself because of the ungodly,neither be thou envious against the evil doers : for they shall soon be cutdown like the grass, and be withered even as the green herb. . . . Leave offfrom wrath, and let go displeasure : fret not thyself, else shalt thou be movedto do evil' (Ps. xxxvii. 1, 2, 8).

Thus not only by supernatural aid, which we have warrant ofGod's word for expecting, but even in the way of natural consequence, the firstduty of the Church and of Churchmen, INTERCESSION, sincerely practised, wouldprepare them for the second;—which, following the words of Samuel as our clue,we may confidently pronounce to be REMONSTRANCE. 'I will teach you the good andthe right way.' REMONSTRANCE,calm, distinct, and persevering, in public and in private, direct and indirect,by word, look, and demeanour, is the unequivocal duty of every Christian,according to his opportunities, when the Church landmarks are being brokendown.

Among laymen, a deep responsibility would appear to rest onthose particularly, whose profession leads them most directly to consider theboundaries of the various rights and duties, which fill the space of civilizedSociety. The immediate machinery of change must always pass through their hands: and they have also very great power in forming and modifying public opinion.The very solemnity of this day may remind them, even more than others, of theclose amity which must [20/21] ever subsist between equal justice and purereligion ; Apostolical religion, more especially, in proportion to her superiortruth and exactness. It is an amity, made still more sacred, if possible, inthe case of the Church and Law of England, by historical recollections,associations, and precedents, of the most engaging and ennobling cast.

But I return to the practical admonition afforded her, incritical periods, by Samuel's example.

After the accomplishment of the change which he deprecated,his whole behaviour, to Saul especially, is a sort of expansion of thesentiment in the text. It is all earnest INTERCESSION with God, grave,respectful, affectionate REMONSTRANCE with the misguided man himself. Saul isboldly rebuked, and that publicly, for his impious liberality in sparing theAmalekites, yet so as not to dishonour him in the presence of the people. Evenwhen it became necessary for God's prophet to show that he was in earnest, andgive the most effectual of warnings, by separating himself from so unworthy aperson,—when Samuel came no more to see Saul' (I Sam. xv. 35)—even then, we aretold, he still 'mourned for him.'

On thesame principle, come what may, we have ill learned the lessons of our Church,if we permit our patriotism to decay, together with the protecting care of theState. 'The powers that be are ordained of God,' whether they foster the truechurch or no. Submission and order are still duties. They were so in the daysof pagan persecution ; and the more of loyal and affectionate feeling weendeavour to mingle with our obedience, the better.

After all, the surest way to uphold or restore ourendangered Church, will be for each of her anxious children, in his own placeand station, to resign himself more thoroughly to his God and Saviour in thoseduties, public and private, which are not immediately affected by theemergencies of the moment: the daily and hourly duties, I mean, of piety,purity, charity, justice. It will be a consolation understood by everythoughtful Churchman, that let his occupation be, apparently, never so remotefrom such great interests, it is in his power, by doing all as a Christian, tocredit and advance the cause he has most at heart; and what is more, to drawdown God's blessing upon it. This ought to be felt, for example, as one motivemore to exact punctuality in those duties, personal and official, which thereturn of an Assize week offers to our practice ; one reason more for veracityin witnesses, fairness in pleaders, strict impartiality, self-command, andpatience, in those on whom decisions depend ; and for an awful sense of God'spresence in all. An Apostle once did not disdain to urge good conduct upon hisproselytes of lowest condition, upon the ground, that, so doing, they would adornand recommend the doctrine of God our Savior (Titus ii. 10). Surely, then, itwill be no unworthy principle, if any man be more circumspect in his behaviour,more watchful and fearful of himself, more earnest in his petitions forspiritual aid, from a dread of disparaging the holy name of the English Church,in her hour of peril, by his own personal fault or negligence.

As to those who, either by station or temper, feelthemselves most deeply interested, they cannot be too careful in remindingthemselves, that one chief danger, in times of change and excitement, arisesfrom their tendency to engross the whole mind. Public concerns, ecclesiasticalor civil, will prove indeed ruinous to those, who permit them to occupy alltheir care and thoughts, neglecting or undervaluing ordinary duties, moreespecially those of a devotional kind.

These cautions being duly observed, I do not see how anyperson can devote himself too entirely to the cause of the Apostolical Churchin these realms. There may be, as far as he knows, but a very few to sympathizewith him. He may have to wait long, and very likely pass out of this worldbefore he see any abatement in the triumph of disorder and irreligion. But, ifhe be consistent, he possesses, to the utmost, the personal consolations of agood Christian : and as a true Churchman, he has that encouragement, which noother cause in the world can impart in the same degree:—he is calmly, soberly,demonstrably, SURE, that, sooner or later, HIS WILL BE THE WINNING SIDE, andthat the victory will be complete, universal, eternal.

He need not fear to look upon the efforts of anti-Christianpowers, as did the holy Apostles themselves, who welcomed the first persecutionin the words of the Psalmist:

'Why do the heathen rage, and the people imagine a vainthing?

'The kings of the earth stand up, and the rulers takecounsel together, against the Lord, and against His Anointed.

'For of a truth against Thy Holy Child Jesus, Whom Thou hastanointed, both Herod and Pontius Pilate, with the Gentiles, and the people ofIsrael, were gathered together,

'FOR TO DO WHATSOEVER THY HAND AND THY COUNSEL DETERMINEDBEFORE TO BE DONE' (Acts iv. 25-28).

Rowan Williams In Hindsight

2011-12-01T13:34:00.001-08:00

Fr. Dale Matson

I wasinitially troubled by Archbishop Rowan Williams when he stated that while hedid not agree, he would honor the mind of the Anglican Communion on LambethResolution 1.10. It concerned me then because I did not believe a leader inparticular (or any normal person) should act contrary to his own moral compass.I do not believe that he ever intended to honor the mind of the Communion, but to change it onthis matter. It appears to me now that there are much deeper issues inaddition to this.

Here is a statement excerpted fromhis enthronement speech. “Once we recognize God's great secret, that we are allmade to be God's sons and daughters, we can't avoid the call to see one anotherdifferently. No-one can be written off; no group, no nation, no minority canjust be a scapegoat to resolve our fears and uncertainties. We can't assumethat any human face we see has no divine secret to disclose: those who areculturally or religiously strange to us; those who so often don't count in theworld's terms.” There is an initial appealing inclusivity to this comment butjust what does Dr. Williams mean by “…we were all made to be God’s sons anddaughters.”? I believe there is a universalismembedded in this statement that denies the reality of the tares in the Kingdomof God. To Rowan Williams, there is only wheat. While his theology has beenreferred to as radical orthodoxy (KarlPlank - Davidson College), it is only orthodox in the broad church sense of thephrase.

Another statementin his speech is either naïve or intentionally superficial for a man of hisintellectual depth. “Does there come a point where we can't recognize the sameJesus, the same secret? The Anglican Church is often accused of having no wayof answering this. But I don't believe it; we read the same Bible and practicethe same sacraments and say the same creeds.” This is rather a behavioral understandingof what constitutes unity and shared ethos. Yes, we use the same prayer bookbut does he agree with this statement? "Have mercy upon all Jews, Turks,Infidels, and Hereticks, and take from them all ignorance, hardness of heart,and contempt of thy word; and so fetch them home, blessed Lord, to thy flock,that they may be saved among the remnant of the true Israelites, and be madeone fold under one shepherd, Jesus Christ our Lord"
-1662 Book of Common Prayer.

I believe thatRowan Williams believes in Hell, Heaven, Salvation, and even the uniqueness ofJesus Christ but I also believe he has substituted a contemporary humanist understandingof what these concepts mean as his theology is revealed. How about this carefulomission from his funeral sermon, following terrorist attacks in England, inJuly of 2005? “Jesus tells us not to fear those who can destroy the body but those whocan destroy body and soul [in Hell] and part of the sickness of spirit we feelwhen confronted with terrorism is that we face people whose souls aredamaged, almost destroyed.”

What about the uniqueness ofChrist? “What the New Testament does not say is, 'unless youhold the following propositions to be true there is no life for you'. What it does sayis, 'without a vital relationship with Jesus Christ who is the word of God madeflesh, you will not become what you were made to be. You will not live into thefullness of your human destiny.' And it's this claim — not somuch about unique truth in a form of words but about unique relationship withJesus — which I want to explore a little with you.” The Finality of Christ ina Pluralist World, p. 2)

Rowan Williamssounds like a mixture of Abraham Maslow in becoming all that one can be andKarl Rahner’s concept of the anonymous Christian.“And if we emphasize the work of the Son and the Holy Spirit in this, ratherthan human effort alone, we may well understand that what we see ofpeople's relationship to Jesus and the Father isn't necessarily all that'sgoing on. There is a truth about human beings. God has revealed it in JesusChrist and revealed himself in that action. That's what we know. And how thosewho don't encounter that mystery explicitly and directly, are related to Jesusand the Father, we can't know and we'd better not pretend that we do. (p. 4)

I amconcerned that Rowan’s underlying inclusivism, humanist, and Universalist ideashave been driving an agenda that insists on everyone having seat, voice andvote. Does he want to keep people at the table for the sake of unity or tochange minds? It is the latter. It has led to a confusion that is vastly worsethan ignorance. It has increased the division within the Anglican Communion andfurther distanced the Anglican Communion from both the Roman and Orthodox Churches.Lord have mercy on us all.

The Peace Of God As A Lifestyle Issue

2011-11-26T14:54:00.001-08:00

Fr. Dale Matson

“But if God so clothes the grassof the field, which is alive today and tomorrow is thrown intothe furnace, will He not much more clothe you? Youof little faith! Do not worry then, saying, ‘What will we eat?’or ‘What will we drink?’ or ‘What will we wear for clothing?’ Forthe Gentiles eagerly seek all these things; for your heavenly Father knowsthat you need all these things. But seek first His kingdom andHis righteousness, and all these things will be added to you.”(Matthew 6:30-33, NASB)

I have been blessed withconstitutional weaknesses inherited from my ancestors. Yes, I did say “blessed”.I have inherited a vulnerability to obesity,diabetes and high cholesterol and blood pressure. The result is what is referredto often in my family records, as death from “Apoplexy”. Apoplexy is anantiquated generic term for sudden death by stroke or heart attack. I amblessed because leading a disciplined life tends to keep these variables inremission. This part is up to me because I am in control of these risk factors.

My cardiologist recently told methat 85% of those who are referred to him are there because of lifestyle issues. My elevated bloodpressure was directly related to being overweight. I am an ectomorph (long andlean) by design. Even if my additional weight were muscle, it is still nothealthy to add it to a frame that is not intended to carry it. For years, Ihave been able to chase away calories through exercise but this type of purgingis also not healthy and has led to overuse injuries.

Diet (especially portion control) isperhaps more important than exercise as a variable in taking charge of our health. I recently discovered that I was glucoseintolerant and have sadly eliminated wheat products from my diet. Perhaps thekey for a pre-diabetic like me is avoiding foods that cause my blood sugar to “spike”.These and adequate rest are lifestyleissues that are under my control and part of a disciplined adult life. If Ilead a disciplined life will it guarantee that I will live longer? Even if Idon’t live longer, the life I do lead will be of higher quality.

The last and most important lifestyle issue for a Christian is allowing God tobe in control of those things under which we have no control. It is one thingto say that you have given your life to Christ. It is quite another to examinehow this “surrender” is treated in a generic and theoretical sense. Have yougiven Christ your finances, your children, your health and your future? Perhapsthe most elusive thing for me has been this letting go and trusting God.Because I have compartmentalized those things that I have given to God whilestill saying that I have given my life to Him, I have experienced God’s peaceonly occasionally. This peace, thepeace that passes all understanding is the most important of all lifestyleissues. “Therefore humble yourselves under the mighty hand of God, that Hemay exalt you at the proper time, casting all your anxiety on Him,because He cares for you.” (1^st Peter 5:6-7). Lord, I cast all of mycares on you. Amen

Lions and Tigers and Bears

2011-11-20T17:18:00.001-08:00

Convent of St. Teresa in Avila Spain

Fr. Dale Matson

As Ireflect on my dreams included in twenty years of journaling, there are frequentappearances by lions and tigers and bears. I believe a Jungian understandingwould be that these animals symbolize untamed aspects of us. They are thingsabout us that can be latent passions. They are the dark parts of our own souland our unconscious life. Our dreams are also where God speaks to us, oftenusing the language of symbols. It is here that God can bypass the ego’sdiminished capacity as sentinel and filter. God once appeared to me as a brightlight with radiant beams of light projecting from Him. One of the rays camedirectly into my chest. It has given me a great and lasting comfort knowingthat I belong to Him.

The Wizardof Oz includes a scene where Dorothy, the Tin Man and the Scarecrow are walkingthrough a dark forest on their way to emerald city.http://www.youtube.com/watch?v=peh61wd-53w&feature=related It is here that the Dorothy responds to the Tin Man’scaution with, “Lions and tigers and bears, oh my.” For Dorothy, it is a vividand colorful unconscious experience when compared to her otherwise ordinaryblack and white life in the conscious world.” Eventually, the characters learn on theirjourney that they already have within themselves what they were seeking ontheir journey. It is a journey to a destination in another realm in an attemptto return home.

For manyyears, I have been captivated by the life of St. Teresa of Avila and had theopportunity to visit her convent in Avila. I have been reading The InteriorCastle by St. Teresa of Avila. In her book, she describes the mansions ofthe soul. They are rooms within the soul with each room closer to the mostinterior mansion where God dwells. It is the journey of the soul on itspilgrimage back to God. In the First Mansion Chapter II, she commentedabout the hindrances to humility and self-knowledge, “The room itself is light enough, but he cannot enjoy the lightbecause he is prevented from doing so by these wild beasts and animals,which force him to close his eyes to everything but themselves. This seems tome to be the condition of the soul which, though not in a bad state, is socompletely absorbed in the things of the world.”

The wild beasts and animals are the lions andtigers and bears of our dreams. Dorothy and St. Teresa exhort us to courageously take onthis journey of self-discovery as we also attempt to find our way home. It is adangerous journey with wild beasts and evil creatures. Dorothy was kept safe onher journey by the ruby red slippers. We are kept safe by our feet shod withthe preparation of the Gospel of Peace.” (Ephesians 6:15).

Lord, protect us on our wayhome to you. Give us courage, humility, self knowledge and zeal. Amen

Living and Dying: The Christian Paradox

2011-11-18T11:12:00.001-08:00

Fr. Dale Matson

“Whoever seeks to keep his lifewill lose it, and whoever loses his life will preserve it.” (Luke 17:33, NASB)

Carl Jung asked all of his newpatients the same question. “Do you really want to live”? This is not only the basicquestion for those wanting to be well; it in no way contradicts the previouspassage from Luke. Christians should neither overindulge nor neglect the needsof the body. St. Paul states, “Now may the God of peace Himself sanctify youentirely; and may your spirit and soul and body be preserved complete, withoutblame at the coming of our Lord Jesus Christ.” (1 Thessalonians 5:23). Onceagain, there is a certain irony in both the humility of our bodies being claypots and the glory of our bodies being temples that contain the Holy Spirit. It is the contents that matter most in either case.

In the Church, there is aconsiderable focus on the spiritual “activitiesof daily living” (ADL’s) that includes meditation, prayer, liturgy and service. Howdisciplined and intentional are we about these things on a daily basis? This ishow the Christian participates in the daily drowning of the old Adam. It is a dying with Christ on His cross. “I havebeen crucified with Christ; and it is no longer I who live, but Christ lives inme; and the life which I now live in the flesh I live by faith in the Son ofGod, who loved me and gave Himself up for me.” (Galatians 2:20). If you are aNicodemus, this is written for your sake.

There is also a healthy seeking oflife as stewards of the bodies God has given us. St. Paul refers to a sanctificationof the body in addition to the soul and spirit. This does not mean neglect ofbodily needs, or worse hedonism or self-abuse. While Christ fasted, he also atewhen He was hungry, slept when He needed rest and drank when thirsty. This is not what St. Paul means when hestates, “for if you are living according to the flesh, you must die; but if bythe Spirit you are putting to death the deeds of the body, you will live.”(Romans 8:13). This statement is in perfect harmony with the passage from Luke.This is mortification of the flesh but it is not a reference to bodily obsession,neglect or abuse. Mortification of the flesh is a putting to death of thefallen part of our nature inherited as original sin. It is our selfish, self-seekingegocentricity that is the life that must be mortified. It is a circumcision ofthe heart. “Moreover the LORD your God will circumcise your heart and theheart of your descendants, to love the LORD your God with all yourheart and with all your soul, so that you may live” (Deuteronomy 30:6). It is aheart of stone being replace by a heart of flesh (Ezekiel 36:26). Mortification of the flesh is performed on the inside.

Just as there are spiritual ADL’s,there are also Bodily ADL’s and the vast majority of physical problemspresented to medical doctors involve a failure to honor these. Our bodies werecreated for and require physical workand exercise. Diet is another ADL that is as least as important as exercise. Infact, I have learned that no exercise program, no matter how extreme, can purgethe careless consumption of calories. I have historically been more concernedabout the kind of gasoline I put in my vehicle than the kind of food I consume.Proper diet can correct or alleviate problems with hypertension, diabetes,obesity and heart disease.

As Christians we must understandthe difference between dying to selffor Christ and destruction of selfthrough poor stewardship of our bodies. If you think that you need to be only involvedin the Spiritual ADL’s, this is written for you.

Lord, help me to lead a disciplinedlife in body, soul and spirit. Amen

The Boogey Man And The Cup Of Suffering

2011-11-15T15:26:00.001-08:00

Fr. Dale Matson

“Youin your robes sang calling, calling, and calling him. In your heart, in yoursoul, did you find peace there?” (From the song Full Circle byLoreena McKennitt)

I believe many individuals,particularly those who have an anxious temperament, phobics, substance abusersor those who have difficulty trusting others, spend much of their lives seekingpeace. For years, I have listened to the haunting song, Full Circle by LoreenaMcKennitt and my answer remains, “No, I have not found peace.” I have experiencedpeace states but I have neverexperienced peace as a trait. Peacehas been my heart’s desire but it is so frequently stolen by the Boogey Man.

The Boogey Man is the incarnationof our fears. He is what the child looks for under his bed and the adult buysinsurance against. The Boogey Man is a tormenting bully (Captain Kirk’sFinnegan), a chronic illness, a supervisor at work, a parent, a random sniper.The Boogey Man is what we torment ourselves with more than whom or whattorments us. Would that God would make him go away. If only God would justremove this thorn from our flesh. If only He would remove this cup of sufferingfrom us. And when it is removed, we have peace for such a short sweet time.Then a new Boogey Man takes his place and we vex so, till our sweat falls tothe ground like blood as we plead with God to remove the new cup of suffering.As with Job, the things we fear are in a holding pattern, hanging over us,waiting in the “trouble” cue, to descend upon us.

We know so well what the Boogey Mandoes. He steals our pride, our sense of control, and our self-confidence. Hebinds the strong man and takes his goods. We are continually mortified. It isthat dream where we are naked in public. Or, is it a dream? Worst of all hecuts us out of the herd and isolates us. Our friends sound like Job’s friends. Lord,take this cup of suffering from me. The answer is always the same. “You havetaken My yoke upon you yet you continue to refuse your cross.” Lord, couldn’t Iprogress without this suffering, without this baptism of fire”? “I am not likeyour saints. I am an ordinary person. Your saints sought this trail of sorrow.Blessed Mother Teresa asked to drink from your cup of suffering to the last drop.I have not sought these sorrows. These desolations are destroying me. “But youare so full of yourself; there is little room for Me”.

Was this the question, pulling, pulling, pulling you in your heart, inyour soul, did you find rest there? PeaceLord, bring me peace. Amen

Individualism and Self-Absorption

2011-11-12T18:29:00.001-08:00

Fr. Dale Matson

“I am themaster of my fate; I am the captain of my soul.” (From Invictus by William ErnestHenley)

I came from a Protestant white middle classfamily that embraced what President Herbert Hoover called rugged individualism.Many have pointed to Teddy Roosevelt as the archetype of the rugged individualist.

When Iinterviewed student prospects as the director of the school psychology program,I would ask them to tell me their story. What became clear to me over the yearswas the different world views the students brought to the program. Almost allof the Hispanic students told their story in the context of their family and culture.They did not see themselves as individuals distinct from the family whichincluded the grandparents. Sometimes it would take an hour for their stories tounfold. Often, I would get lost in the lineage.

There is arisk of an ego centricity that accompanies individualism. Perhaps males aregiven more latitude than females on this. Someone once said that we give ourboys wings and our girls roots. In our society today, individualism has nowbeen raised to the level of idolatry. Human rights translated in today’s termsis, I’ve Got To Be Me (A song popularized by Sammy Davis Jr.). CarolGilligan correctly asserted the role of relationships in moral development andchallenged Lawrence Kohlberg on his system of moral development based onindividualism. Today, when the individual is free to do whatever she wants aslong as it does not encroach on my rights; it is really a “work around”. It is meabsolving myself of a responsibility to my neighbor. Ignoring my neighbor is failureto love my neighbor as myself.

Eventually,I have come to see myself not as an individual with personal goals to beaccomplished and a vitae to be embellished. While I still enjoy the alone time,it is obvious that I depend more on others every day. God puts those peoplearound us to help us.

Life lived in a collaborativefashion produces richer results, affirms and empowers others and draws us outof the hell of self-absorption. There is no such thing as a self-made person.Each person begins with a genetic endowment from ancestors just for a starter.

Hyper-reflection is a preoccupation with self.Kierkegaard called it “extravagant subjectivity”. Our contemporary society catersto and assists this narcissism. This individualism contributes to the symptomsof anxiety, hypochondria, depression and character disorders. At its most pathologicalpoint, it is the Schizophrenic collecting his urine because his bodily functionshave become his sole focus and vocation. Our society as a whole is soindividualistic that it is fast approaching a state of anomie, which Durkheim applied only to individuals.

An individual in isolation may succumbto hyper-reflection, dryness and desperation. A life lived interconnected tothe community does not threaten the loss of individuality; it nourishes it.Family, friends and the Church are groups that provide structure, nurturefaith, provide service opportunities, and direct us toward God and away fromourselves. The older I become, the more I see individualism as a pernicious modernmalady.

The poem Invictus has alwaysbothered me, even in my youth. I prefer, “"I have been crucified withChrist; and it is no longer I who live, but Christ lives in me; and the lifewhich I now live in the flesh I live by faith in the Son of God, who loved meand gave Himself up for me.” (Gal. 2:20, NASB)

Phillip’s Questions and My Responses

2011-11-07T14:21:00.000-08:00

Fr. Dale Matson

It is strange how sitting in front of the blank screen of aword processor ruins my thought train.

In addition, I have not had such an experience, so I canonly guess how I think it might affect me.

YOUR VISION How has this changed?

Your view of yourself

Your thoughts about the Church; Church Hierarchy; Mass; YourHomilies; the congregation

Your memories of childhood; your parents

Your day-to-day lifestyle

Your thoughts on running

Your expectations of yourself as a first responder

Your energies as a priest

Your thoughts about death? Your own? Other peoples?

These change questions above imply some change. Like “do youstill beat your wife?” If there have not been changes of the sort implied, whydo you think so? (I ask these questions because surviving my accident has had aprofound ‘ripple effect’ on my life and the way I look at it and others.)

Have you been able to share this experience? How has it beenreceived? Can people relate to it? Do they think you’re nuts? On something?

How did you feel during the experience? Just before? Immediatelyafter?

Was this an out of body déjà vu? Kinda?

Do you feel more important as a priest now? Less? Same?

Does this make you more a provider than a server? Or viceversa. Or neither.

How does this vision compare to a normal experience?

Have you been taken aback by this?

How does the feeling you have about it now compare to thatof your first love, Finishing the Iron Man? The birth of your first child,Being a grandparent, Quitting Dixon and Ryan?

Will this change the way you think about death?

Does the vision have an effect on the way you tolerateothers?

Phil, I continue to think aboutmyself being on a journey. Most of what I have written about is from theperspective of a seeker. I often think to myself, “Who am I that I should callmyself a priest?” It is really a better question to ask, “Could I be anythingelse than a priest?” That is what I wascalled by God to be from the beginning. As I stand by the altar, there are twothoughts running through my head. “I am not worthy to be here and yet I belonghere.” I am only a clay pot but I contain a treasure. (Second Cor. 4:7)

I love the Church in general andthe Anglican Church in particular even more. Without the Church, there would beno restraint on evil. I believe in apostolicsuccession and know the liturgy of the Word and Table is what our Lordintended. The truth of Christ’s Church is evident to me and the mystery beckonsme forward. As a priest, I am called to be a steward of the mysteries of God. My homilies are always an attempt todemonstrate the application of the Gospel message to shine God’s light on sinfulnesson one hand and offer His forgiving grace in Jesus the Christ on the other. Heis our only hope of salvation and wholeness. I love our congregation. They andthe other churches of our diocese have been obedient to their bishop, said "no" to false teaching, suffered persecution and poured themselves out on behalf oftheir neighbors.

There is a general restructuring ofmy past. As I stitch together the historical thread, I am please with what Godhas done orchestrating a life that seemed so aimless, self destructive and unproductive at thetime. The curing process was lengthy but, as they say, “No wine before it’stime.” I was intentional about not just forgiving my parents but loving them. Iam not repressing or denying things, only the good memories remain.

I think my day-to-day lifestyle isinformed by my vocation but realize that there is still much of the old Adam inme. I worry about a “hot microphone” and when I am driving, I do not wear mycollar. I am also very much aware of the authority God has given me and try andkeep in mind that when I speak, I speak for His Church. I regret some of thepublic statements I have made on the blogs.

When I am exercising in general andrunning in particular, He is with me, teaching me, offering ideas, telling menot to be so defensive, not to take things so personally, and to be moretrusting. As a first responder in search and rescue, I have an opportunity toserve others. It is a chance to find those who are lost in a different sense.It is also an opportunity to submit to the authority of those who are in commandand have authority over me. Finally, it is an opportunity to be in God’swilderness.

My energies as a priest are limitedbecause of my age. I observe the younger priests including our new Bishop(Menees) and wonder where they get all of that energy. God bless them for itand their optimistic zeal. I believe I have a different quality that comes withage that others pick up on. They give me the benefit of a doubt. Sometimes I am justthinking about candy when it appears that I am deep in thought.

My visions have been an unmeritedand unrequested blessing from God. I asked for the gift of tongues years agoand received this gift. I mention this simply to say that both the Charismaticgifts and visions have strengthened my faith and diminished my concerns aboutmy own passing. I have been both edified and humbled by the visions that God hasprovided to me. It is my hope that everyone has an opportunity to hear theGospel message and accept it before they die. They may have begun work late inthe day but their wages are the same.

I have both wanted and needed torelate these visions. I believe the people who are aware of these things intheir own lives understand and are encouraged. You are the only one who hasgone into such detailed questions. Perhaps others worry about my emotionalstability at best and my sanity at worst. I think the fact that my life isdisciplined and teaching orthodox, testifies to my credibility as a witness. Inthe most recent vision, I was simply an observer captivated by what I saw.Before that I was simply “Doing the dishes” as we say. After that, Iinvestigated visions as a psychological phenomenon. I believe there is ageneral acceptance by psychologists that there are both normal and pathologicalpossibilities. Generally, if you are left feeling humbled and more connected to others, Ibelieve it is of God. I think being a psychologist has helped me sort out thereality of the experiences and comforted me. There is no rational explanationfor what occurred. I did not even know at the time of the vision that theCorporal symbolized Christ’s burial linen. This was not an out of bodyexperience at all. I believe the vision did not authenticate my priesthood norenhance it. It was something God could offer to any believer. As I think aboutthis answer, because it occurred during the cleanup portion of the mass, Godwas also reinforcing the servant role of my priesthood.

I believe this vision was differentin kind than a normal experience. There was no visual stimulus there for myeyes to see. It was not a hallucination or a distortion of reality. I believeit was a vision that was not bounded by time or space perceived by my spirit.It was what Jesus talked about, when He talked about those who have ears tohear and eyes to see. He did not mean bodily senses. I am not taken aback bythis because these things have always been a part of my world since childhood.I saw evil spirits in my grandparents’ home when I would awaken during thenight. My brother never saw them. I sensed them in your mother in laws home andtold you about it the next morning.

How does this compare to the otherbig experiences. I do not believe it diminishes them. It puts them into a new context and provides a patina.I am theocentric. God is at the center of my worldview. I hope to come to theplace St. Paul was at when he said that he longed to depart and be with Christ.The world is a beautiful place. It is hard to give it up. I still have difficulty being a self-designated“cop of the world”. I am prideful and self-righteous. I pray that God wouldhelp me to see Christ in everyone I meet.

Phil, I love you my brother,

Dale

My Friend Phillip

2011-11-07T06:38:00.000-08:00

Fr. Dale Matson

I haveknown my close friend Phillip for over 50 years. He is one of the most giftedindividuals I have ever met both physically and intellectually. His doctorateis in Geology and his profession was the analysis of rocks for Chevron.However, he could have been successful at anything he put his hand to. While hehas been a scientist evaluating the physical world, he has done so with the eyesand ears of an artist. I am honored that someone like Phil would be and remaina lifelong friend to someone such as me who lacked Phil’s native aptitudes.Phil has always had a handicap. He has not needed God. Things have been easyfor him; too easy. He has never had to rely on anyone else. Age and a nearlyfatal motorcycle accident have provided an evolving but uncharacteristic humilityand a willingness to listen more carefully. Like Jacob, he now walks with alimp.

We have shared similar personal struggles andearlier lives which included mutual close friends, drunkenness, addiction tocigarettes and failed marriages. Like lifelong friends, we can share theminutia of the day at great length over the phone.

When Phil retired,he moved to a rural setting and enjoys the time he spends on his tractor and inhis shop. He is also married a Roman Catholic woman who is active in her churchand community on behalf of her church. She walks the walk and this has had aneffect on Phil. She has not just his love but his respect. Phil listens to andlearns from those he respects. He has no patience for those he does not respect.

Ourfriendship has survived two crises. When I came back to Christ and witnessed tohim about my need for Christ, I think Phil was disappointed in me. I’m sure hethought it was a weakness and a delusion. Unbelief had been a long shared mutualperspective. Being a Christian created a distance for a time. Being a Christianchanges relationships and ended another close friendship. The second crisis waswhen I quitting drinking. I sent him a letter expressing my concern for his drinking.I struggled with sending the letter but finally mailed it. There was a longperiod with no response. I was concerned that perhaps I had been tooconfrontive about it. As it turned out, he finally did respond and said hewould not allow my letter to threaten a lifelong friendship.

In a recentconversation, I told Phil about a vision of Christ I had experienced at the endof the Eucharist. He remembered and recounted another vision that I had toldhim about. I said I would take some time to sort this out. He offered to writeout some of his questions for me and I have them in hand. I will include themin my next posting.

The pointof this story is to offer a context for my response and a hope to those of you who have a burden on your heartthat God has placed there for an individual in your life. I believe that Godhas been involved in preparing Phil’s heart for Christ his whole life. I alsobelieve that Phil is correctly convinced that his lifelong friend has not beendiminished by his relationship to Christ but has transcended both a miserableand an ordinary life because ofChrist. Like any good scientist, he has the longitudinal evidence for this.

“I can do all things through ChristWho strengthens me.” (Philippians 4:13).

The Gift Of Lineage

2011-11-04T20:52:00.000-07:00

Fr. Dale Matson

One of thegreatest gifts that I have received is the legacy of lineage. In many familiesthere is one person who assumes the role of the custodian of the family history.At some point in our lives, we begin to appreciate those who came before us andcontributed to who we are. Our ancestors provided a genetic endowment thatcauses physical characteristics and pushes us more quietly in other ways. Howmany regret not asking grandma or grandpa the questions about the family beforetheir passing? My wife Sharon videotaped an interview with her grandfather and parentsbefore they passed.

Our personalpath may seem linear but our journey is actually more circular. You can go homeagain. There is almost a mystical quality that emerges when one investigatesthe family history. It is a treasure hunt assisted by the hand of God.

Celtic Cross On Grosse Isle

My father’s family left Ireland and arrived inGrosse Isle, Quebec, the year the immigration point opened, in 1832. They had aland grant parcel near Cranbourne, Quebec from the King of England for servicein his military. The title to this cruel “gift” of land was entitled“Wastelands of the Crown”. I could not put a shovel into it. It was unsuitablefor farming. The current owner’s new home rested on the old Matson foundation. An infant Matson died on the journey in whatwere later dubbed, “coffin ships”, during the potato famine. Grosse Isle has alarge anachronistic Celtic cross overlooking French Canada. The cross is also asymbolic tombstone for the British plantations in Quebec. Matsons were buriedin Cranbourne and later moved by the French to a consolidated gravesite atChrist’s Church of Springbrook near Frampton. The last Anglican families leftin 1952 after planting forget-me-nots around the church. We retraced their steps further and foundourselves back in Ireland.

St. Salvator's Church

My familycame from Cornacreeve and Glaslough in County Monaghan in Ulster. CountyMonaghan is one of the three Ulster counties in the Republic of Ireland. Myfamily came from an area of County Monaghan that juts into Northern Irelandlike a peninsula. They were tenant farmers on the Leslie estate. The Lesliefamily history is lengthy and full of bishops. The Glaslough cemetery is fullof Matsons. I returned home with dirt from their graves and put it in my yard.Bishop John Leslie erected St. Salvator’s Church (Church of Ireland) on hisestate about 1665. Although many public records were destroyed by fire in the1922 uprising, many records remained in the local churches. My family historywas recorded in ledgers contained in cardboard boxes in the belfry of St.Salvator’s church and the Sr. Warden trusted us to make photocopies in town.

Sanctuary of St. Salvator's Church

We attendedSunday services and communed at the same rail of my ancestors’ centuriesearlier. I was a part of the communion of saints who had gone before.This was ajourney that continued to unfold before us as word of mouth spread that theMatsons were visiting. We were directed from place to place and family tofamily. In Ireland, we were family. Iwas reconnected to the vine. Some Matsons had stayed and I met cousins nolonger named Matson. Another branch left for South Africa. Time was set asidefor us by those that remembered my family. I was edified and warmed by the kindwords said about them.

And Irelanditself welcomed us. What a verdant land of history. The very soul of Ireland isrepresented in the Trinity College Library that includes the Book Of Kells, theBook of Durrow and the Brian Boru Harp. The countryside is a living monument toChristianity. We visited the Fore Abby after a rainstorm and the mistsurrounding it provided a portal to the 7^th century.

Indiscovering the history of my family, I discovered parts of myself along theway. It is not just about us. It is about us in the context of family. It is atrue gift to have and to know and to acknowledge. Thank You Lord. Amen

And Of All Things Visible And Invisible

2011-10-30T14:34:00.000-07:00

Fr. Dale Matson

“For we walk by faith, not by sight.” (2nd Corinthians 5:7 ESV)

Occasionally a particular passage will stand out and remain in my mind. Today, while reciting the Nicene Creed, I realized that in addition to the Creed itself being a statement of faith, there are many specific faith statements within the Creed. “And all things visible and invisible.” This passage in the Creed comes to us from Colossians, “For by Him all things were created, in heaven and on earth, visible and invisible. (1:16a) Nearly each line in the Creed is a faith statement in and of itself, yet how many in our contemporary culture believe that there is also an invisible world created by God? How many see an invisible Heaven as a pattern for what we can see in our material world (Hebrews 8:5).

As Christians, we are encompassed by and believe in this invisible world. It allows us to see things through the eyes of faith that are not, as though they were. “As it is written, ‘I have made you the father of many nations’—in the presence of the God in whom he believed, who gives life to the dead and calls into existence the things that do not exist.” (Romans 4:17, ESV).

When we believe in an invisible world, it enables us to at least partially grasp the reality that Christ not only lives in us but we live in Him. For in Him we live and move and have our being.” (Acts 17:28a). It helps us to understand that God is at work in our life, mostly unseen, guiding and protecting us.

In his Large Catechism, Martin Luther was detailed in his unpacking each Person of the Trinity, Father, Son and Holy Spirit in the Creed. In the first article on God the Father, Luther refers to the Creator and to His creation. What he does not discuss further is God as creator of the invisible. It is consistent however with Luther’s understanding of daily bread in our Lord’s Prayer as our material needs not Christ Himself. I am not taking issue with Luther in general here, only his focus on creature comforts.

If we take nearly every line of the Creed as a mini faith statement, I believe the statement about God the Father in the first article sets the precedent and principles upon which the rest of the Creed is built. How many people say that they confess and believe the statements in the Creed when they actually parse out what they do and do not believe within it? If we do not believe in God, there is no point in continuing. If we believe in God but He is not the creator of both a visible and invisible world, there is no point in continuing either. In other words, the Creed builds logically on itself.

If we believe that there is an invisible world, then we may and can expect that the invisible world, the world of Spirit, will sometimes break through into the material world. “And He said, ‘Truly, I say to you, unless you turn and become like children, you will never enter the kingdom of heaven.’” (Matthew 18:3). This invisible world is The Kingdom of God that arrived with Christ, is with us now as His church, empowered by God the Holy Spirit and is yet to be fulfilled when Christ returns. If we don’t believe in an invisible world, then we will be no different than Nicodemus who stated, “Must I enter into my mother’s womb a second time?” (John 3:4). The Nicene Creed is not an old wineskin constricting our understanding of God. It is a living, faith building document distilled from Holy Scripture by men of God in the spirit of unity and truth.

“Faith makes us sure of what we hope for and gives us proof of what we cannot see.” (Hebrews 11:1, CEV). Amen

Visions: By Their Fruits You Shall Know Them

2011-10-25T12:50:00.000-07:00

Fr. Dale Matson

“For there is no good tree whichproduces bad fruit, nor, on the other hand, a bad tree which produces goodfruit. For each tree is known by its own fruit. For men do not gather figs fromthorns, nor do they pick grapes from a briar bush. The good man out of thegood treasure of his heart brings forth what is good; and the evil man outof the evil treasure brings forth what is evil; for his mouthspeaks from that which fills his heart.” (Luke 6:43-45, NASB)

The Scripture passage is a portionof the Gospel lesson for this Wednesday, the feast day of Alfred the Great.

I have given over considerable timeto reflecting on the vision I experienced last Wednesday at the conclusion of theEucharist. As I was folding the Corporal, I looked to my right to see theresurrected Christ in the tomb folding His burial linen. The Corporal itself, Idiscovered later represents the burial linen of Christ. God can and often doesbreak through when we least expect it. This was no exception, especially sinceit happened during what could be considered the “clean up” part of the Mass. Myfirst response to this was to think myself unworthy of such a magnificentvision. I also wondered with whom I should share it and under what circumstances.

There was no doubt in my mind thatthis was a genuine vision from God. It was not my only experience with visions.As a retired psychologist, I am reminded of the seeming similarities between mystical visions and psychotichallucinations but there is an important difference. Psychiatrist Thomas Agosincomments, “The consequence of the experience is the most importantdifference between mysticism and psychosis, and I believe that it often is theonly way to truly differentiate between the two.” (http://www.seedsofunfolding.org/issues/11_08/feature_english.htm)

What is the result or fruit of thisexperience? According to Dr. Agosin, “The mystical experience leaves the mysticmore connected and involved in the world. He/she expands his/her capacity tolove and to serve. The mystic becomes more appreciative of the beauty and themiracle of life. The mystical experience leaves the individual with a feelingof reverence for all life, embracing every aspect of life and death as sacred. Serenity increasesin the mystic through detachment to the temporal and transient. The mysticidentifies with the eternal, that which is most sacred and valuable. In thatdeep identification, the mystic finds peace and inner tranquility." I believethis accurately reflects this experience for me.

One result of this experience forme was a further letting go of anxieties about my own personal passing. Anotherwas an appreciation of the unlimited dimensions of God’s Kingdom. Finally,there was a deeper understanding of my priestly vocation and the mystery of theEucharist. I wanted to tell the congregation about this but asked God toconfirm this. In the Sunday Homily from Fr. Carlos, he quoted from the Gospelof St. John, “He who has My commandments and keeps them is the one who lovesMe; and he who loves Me will be loved by My Father, and I will love himand will disclose Myself to him.” (John 14:21) I took this as confirmation that I should saysomething to the congregation and told the congregation about it during theannouncements. What was the rationale for this? Was it to impress them? No, itwas to strengthen their faith and I ended my comments with a paraphrase of thefollowing verse. “But these have been written so that you may believe thatJesus is the Christ, the Son of God; and that believing you may havelife in His name.” (John 20:31) I am still sorting things out but know that Iwill forever be blessed by this vision. Historically, I am thankful for all ofthe saints in the church, especially the mystics like St. John of the Cross,St. Teresa of Avila and Evelyn Underhill. They are a rich source of writtencounsel for us all, especially today. Amen

A New Bishop For The Anglican Diocese Of San Joaquin

2011-10-23T06:39:00.000-07:00

In Persona Christi

2011-10-20T09:32:00.000-07:00

Father Dale Matson

“Therefore, my beloved brethren, be steadfast,immovable, always abounding in the work of the Lord, knowing that yourtoil is not in vain in the Lord.” (1 Cor. 15: 51-58)

Yesterday was the feast day of HenryMartyn Priest and Missionary to India and Persia. Although the beginningpassage is not from the readings assigned to his feast day, it is from the lastverse of the epistle lesson of the readings for the Daily Office of Wednesday MorningPrayer and perfectly fits the theme of the lesson from Isaiah (49:1-6) assignedfor Fr. Martyn’s feast day. Perhaps Isaiah too felt that he had labored in vainbecause neither the Northern nor Southern Kingdoms heeded his preaching andrepented. His reward was from God.

WhileChrist preached the Gospel of the Kingdom few heeded his call to follow Him. Hewas rewarded by His Father by His resurrection and ascension to glory inHeaven.

Henry Martyn labored as amissionary in obscurity also translating the Bible and Prayer Book into Hindiand Persian. Following his death at the age of only 31, he was recognized forhis accomplishments throughout the world. If we serve our Lord on this earth,St. Paul tells us that our toil is not in vain.

I believe the lesson from the Lordtoday was that those who do the work of the Lord do not labor in vain whetheror not they see the fruits of their labor.

As I was celebrating Morning Prayerand Holy Eucharist today, it did not seem any more or less eventful than anyother Wednesday morning. We had the usual handful of clergy and lay folks whoattend and I am always thankful when there are at least two of us so that wecan celebrate the Liturgy of the Table. When everyone had communed, I began toclear the Liturgical Vessels with Fr. Carlos standing beside me to assist bytaking the vessels from me and placing them on the Credence table. I had rinsed the Chalice, wiped it with the Purificator,laid the Purificator on the cup and rested the Paten on it. I then laid thePall on top.

As I began to fold the Corporal,something caught my attention in the corner of my vision to the right. As Ilooked, I found myself looking into the tomb of the resurrected Christ. He wasfolding his burial linen. My hands stopped as I watched and then I turned andfinished folding the Corporal. The Corporal represents the burial linen ofChrist. Before offering a blessing and dismissal, I told those present what Ihad seen. Once again, Christ had madeHimself known in the breaking of the bread. God had shown me what it trulymeans as a Priest to be the “In persona Christi”. Those who labor in Christ donot toil in vain. Amen

Finishing The Western States 100 Mile Endurance Run

2011-10-18T09:34:00.000-07:00

Fr. Dale Matson

“Therefore, since we have so great a cloud of witnessessurrounding us, let us also lay aside every encumbrance and the sin which soeasily entangles us, and let us run with endurance the race that is set beforeus.” (Hebrews 12:1)

I havepublished another book and this one deals with Finishing the Western States100 Mile Endurance Run. As a friendonce said, “Everything else is just a training run for Western States. The raceis considered to be the Holy Grail of running and the Boston Marathon ofUltrarunning. It is the most difficult thing I have ever done and I failed tofinish the run in my first two attempts making it to mile 78 in 1995 and mile70 in 1996. The run begins in North Lake Tahoe at Squaw Valley and finishes100.2 miles later in Auburn California. It begins at an elevation of about6,000’ and immediately climbs to 8,700’ in the first four miles. There is over22,000’ of elevation loss and 18,000’ of elevation gain. Most years, thebeginning of the trail is in snow and the run descends into canyons where thetemperature is over 100 degree Fahrenheit. The runner has 30 hours to completethe course.

The book includesa history of the first 100 mile run in the United States and is written as atribute to those who have attempted the Western States run but also those whoare pacers (running companions), crew or volunteers. It is also about the determinationof an ordinary individual who, with God’s help (“I can do all things throughChrist who strengthens me) was able to overcome personal limitations, injuries,and past failures.

I have kept ajournal for nearly twenty years and much of the narrative surrounding thefailures and final success in 2001 is taken from the journals. I was happilyreminded how much prayer was a part of my training and running over the courseof almost a decade that went into the training and attempts at finishing therun. I have also included an interviewand stories submitted to me form other runners who have finished and failed tofinish.

I wouldespecially commend the book to anyone who is involved in endurance sports ofany kind. The Kindle version is available now on Amazon. http://www.amazon.com/dp/B005WTR9ZIand the paperback will be available from Amazon books in about ten days.

The Moral High Ground and Public Relations

2011-10-14T09:33:00.000-07:00

Fr.Dale Matson

"Thenthey will deliver you to tribulation, and will kill you, and you will be hatedby all nations because of My name” (Matthew 24:9 NASB).

Whatthe Episcopal Church leadership has accomplished equally well in their assaulton the faith once delivered is control ofthe narrative. In the court of public opinion, it is they who are defendingthe moral high ground. It is they who are both the victims and the defenders ofthe victims. In the new gospel of inclusivism it is God who advocates for bigtent Christianity and the traditionalists who are discriminatory and bigoted.It is they who embrace diversity and the traditionalists who call forconversion of manners and repentance. It is they who respect the rights of allindividuals and the traditionalists who call for responsibility and accountability.

It isThe Episcopal Church that avoids putting God in a box and understands theimportance of cultural and historical context when understanding the chauvinistpatriarchs like Paul the Apostle. It is the leadership that carefully definesand restricts the behaviors of the traditionalist bishops through new canonswhile granting the blank check of a “generous pastoral response” to circumventexisting constraints.

It isthe Episcopal Church that takes on the politically correct issues of social justiceand world hunger but calls the murder of unborn children a blessing. They call forunity and call for sanctions against those who would speak against unity, yeton the world stage of Anglicanism; they want autonomy, no accountability andthe right to innovate.

Thetraditionalists have fought the Episcopal Church in their manner withlitigation on their turf the courts. TEC has redefined the polity of the churchas hierarchical and the courts and public believe this. It is not the means butthe ends. It is consequentialism that not only justifies the means, itdetermines the means. Never mind the theological rationale for an action. It isultimately “What seemed good to us.” There is an after the fact making up ofthe rules to justify the behaviors. They are not rational. They arerationalizing.

And whoare the traditionalists? They are the people who can no longer identify with a churchwith a behaviorally derived theology that diminishes Holy Scripture to justify idolatry.Traditionalists still confess and believe the creeds. They still cling to God’smercy and the hope of salvation not a free pass of universal salvation from a godwho has no hell or heaven. They still believe that Christ is who He says He is.Christ is God and the only way to eternal life.

The traditionalistshave lost the battle of public opinion and are losing the battle in the courts.They have lost the battle for TEC. Traditionalists remain a remnant within theEpiscopal Church where once they were the majority. They are being persecutedfor His name’s sake. They continue to leave and die; leaving behind those whoare driving an agenda of what they believe is the worthy goal of self-discoveryand self affirmation but is in reality self-immolation. They have reversed thegoals of the Kingdom of God. They seek everything else and believe that is theKingdom of God.

“Butseek first His kingdom and His righteousness, and all these things will beadded to you.” (Matt 6:33).

Rowan Williams And The Possible Deposition Of Bishop Lawrence

2011-10-06T10:00:00.000-07:00

Fr. Dale Matson

“However, withoutforestalling what the Primates might say, I would repeat what I've said severaltimes before - that any Diocese compliant with Windsor remainsclearly in communion with Canterbury and the mainstream of the Communion,whatever may be the longer-term result for others in The Episcopal Church. Theorgan of union with the wider Church is the Bishop and the Diocese rather thanthe Provincial structure as such.” [Excerpted from a Letter to Bishop John Howefrom Rowan Williams Archbishop of Canterbury Oct 21st 2007]

I believe BishopLawrence, the Communion Partner Bishops and the Anglican Communion Institute (ACI) had their their hopes riding on the eventuality of the Anglican Covenant and onthis chip provided by Rowan Williams. From this point onthere was a belief on the part of the Communion Partner Bishops, that no matterwhat happened with TEC, they could hold on to the Canterbury Pedigree. Theycould remain islands of safety within TEC because they wrongly believed in the immutability of the power of a bishop and the autonomy of a diocese. While they were making plansto move on from TEC while still within TEC, they also correctly realized thatthe polity of TEC was changing.

Several bishopsfrom TEC signed a statement on the ACI website. http://www.anglicancommunioninstitute.com/2009/04/bishops-statement-on-the-polity-of-the-episcopal-church/that described the limitations of the power of the presiding bishop, thehistorical autonomy of the dioceses and the voluntary relationship thedioceses had with TEC. [April 2009) I believe they were further encouraged bythe following statement by Rowan Williams later that year.

“25. It is mystrong hope that all the provinces will respond favourably to the invitation toCovenant. But in the current context, the question is becoming more sharplydefined of whether, if a province declines such an invitation, any elementswithin it will be free (granted the explicit provision that the Covenant doesnot purport to alter the Constitution or internal polity of any province) toadopt the Covenant as a sign of their wish to act in a certain level ofmutuality with other parts of the Communion. It is important that there shouldbe a clear answer to this question.” [Post convention letter from RowanWilliams July 27th 2009]

They were making a mistake to hang theirhope on the myth of an eventual viable Anglican Covenant and on the statementsof Rowan Williams that they wanted to believe. It was just as easy to see that Rowan Williams only saw Anglican Communion membership at the provincial level. Rowan Williams did make it clearin his Sept. 2009 letter that “as a matter of constitutional fact, the[Anglican Consultative Council] can only offer the covenant for ‘adoption’ toits own constituent bodies (the provinces).” Rowan Williams had changed his position and left the the bishops who had exposed themselves by visiting him to twist in the wind.

By wanting to sign on to the Anglican Covenant as dioceses, they also revealed themselves as a threat to TEC leadership who saw the Covenant as a threat to their own provincial autonomy. In the meantime TECleadership made its case that they were in fact, a hierarchical church andalways had been. This was important to establish in the ongoing and future lawsuitsand in changing the Title IV disciplinary canons.

“In September 2010,we published an article demonstrating that the new Title IV disciplinary canonsenacted at the last General Convention are unconstitutional and unwise:unconstitutional because they infringe on the exclusive rights of dioceses toinstitute courts for the discipline of clergy and give the Presiding Bishopmetropolitical authority over other bishops; and unwise because they deny basicdue process rights to diocesan clergy.” http://www.anglicancommunioninstitute.com/2011/02/title-iv-revisions-unmasked-reply-to-our-critics/

By the time the ACIissued the above statement in February of 2011, the die was cast and theleadership of TEC were about to move forward against the islands of safety.

A Letter From Noah Lawson New Seminarian

2011-09-29T05:46:00.000-07:00

(Note) Seminarians are required to submit ember letters to our Bishop. Noah graciously agreed to allow me to post this letter on Soundings to inform others about the heart, rationale and adjustments a new seminarian experiences. He is young but mature in the faith. May God continue to richly bless him. Fr. Dale Matson

September 28, 2011

Greetings Family, Friends,& Supporters in the Diocese of San Joaquin,

At the writing of thisletter I have started my sixth week here at Nashotah House TheologicalSeminary. I hope that this note finds you well. You all are in my daily prayersfor protection, wisdom, courage, and increasingly stronger manifestations ofGod-the Holy Spirit in your lives and ministries. You are God’s people.

I have been asked by many folks back home if I am feeling homesick. Ihave responded that I do in fact find myself missing my parents, sisters, andall of the other vital relationships in my life that I left back in California.While reflecting on those feelings I was reminded of God’s command to Abraham, "Takeyour son, your only son, whom you love--Isaac--and go to the region of Moriah.Sacrifice him there as a burnt offering on a mountain I will show you."(Gen 22:2 NIV). It was an unthinkabledemand to make of Abraham, to give up his only son. However, Abraham respondsin the affirmative by rising the next day setting out to the place of sacrificewith Isaac. When they arrive the boy is bound and laid on the altar forsacrifice and as the knife is raised,

“ ¹¹…the angel of the LORD called out tohim from heaven, ‘Abraham! Abraham!’ ‘Here I am,’ he replied. ¹² ‘Donot lay a hand on the boy,’ he said. ‘Do not do anything to him. Now I knowthat you fear God, because you have not withheld from me your son, your onlyson.’ ¹³ Abraham looked up and there in a thicket he saw a ramcaught by its horns. He went over and took the ram and sacrificed it as a burntoffering instead of his son.” (Gen 22:11-13 NIV)

While God’s call on my life to be a priest is the notquite the same as demanding the sacrifice of my child, it did requiresignificant sacrifice none the less. I know that God has recognized thesignificance of my sacrifice to him: leaving family, friends, status, apolitical future, money, security, and comfort. In the same way that Godrecognized Abraham’s faithfulness by providing the ram for sacrifice and givingIsaac back to him God has provided for me by making the relationships that Ihave left behind that much sweeter, dearer to me, and more vital than ever. Hehas surrounded me with a new community of believers who are fast becoming menand women whom I can count as friends and fellow disciples. They are people whoare passionate about Jesus, the Church, living into the call on their lives,along with professors who are grounded in the Faith and exercise their gifts ofteaching in such a way as to equip us for ministry. Each day He is revealing a littlebit more of what this exciting and extraordinary new vocation will look likeand what it means. As you may know, many times God will ask us to give somethingup so that he can restore it to us in such a way as to draw us closer to him. Somy response to the question of being homesick is that the feelings are withinthe context of something new, something healthy, and something exciting. Godhas provided for me richly here at Nashotah House. I have gained more than Ihave “lost.”

Classes here at Nashotah House are robust. My schedule isas follows:

Monday Evening: AsceticalTheology 1

Monday/Wednesday/Friday: Biblical Interpretation 1, Greek 1,and Historical Theology

Tuesday/Thursday: Patristic &Medieval Church History, and Church Music 1

As many shared with me, the assigned reading for all of theseclasses is massive. My organizational, study, and discipline skills are allbeing stretched in significant ways. Each class is enjoyable and the relevancefor ministry is clear. Greek is proving to be the most challenging. I haveenlisted the support of a senior tutor and we have started a study group formutual support and encouragement! I am working on assigned papers and projectsand due dates will be here before I know it. Your prayers are appreciated onthis front.

The classes are in addition to a rigorous schedule of extra-curricularactivities. The center piece of Nashotah House’s life is community prayer. Weare in chapel twice a day Monday-Friday conducting the Daily Office (ascheduled rotation of readings from the Old & New Testaments, the Psalms,and the Gospels) with daily Eucharist. On Wednesday I attend the Benediction ofthe Blessed Sacrament. There are voluntary services conducted on Saturday andSunday. I attend Morning Prayer on Saturday and Saint Michael’s Anglican Churchon Sunday mornings. The seminary says that more important than what happens inthe classroom is what happens in the chapel. The primary concern of theseminary is to keep us rooted in the scriptures and in worship. Additionally, wehave weekly community choir practice, work crew (I am on the refectory cleaningcrew), and I serve as Rev. Dr. Klukas’ teaching assistant (right now I mostlymake copies). Each of these activities along with my academics is a part myformation.

As I mentioned in the paragraph above, I have been attendingSaint Michael’s Church. Saint Michael’s is a new church plant and meets on thecampus of Nashotah House. I am excited about the possibility of being a part ofa new church plant and learning from that experience. The church has an averageSunday attendance of a little over 100 and seems to be a healthy community ofbelievers. The Rev. Thad Butcher is the vicar and has indicated a willingnessto allow me to do my internship (two semesters of supervised ministry) withthem.

At the time of thiswriting the seminary was engaged in a silent retreat. During that retreat I metwith the Rev. Peter Floyd of Saint Anskar’s Episcopal Church in Heartland, WIfor spiritual direction and confession. The seminary would like for us tosecure a spiritual director. I felt likeFr. Floyd was sensitive, direct, and will be discrete. He is about 10 minutesfrom the campus and comes highly recommended. I hope to meet with him at leastonce a month for direction and confession as necessary. Related to this, I amin the process of reevaluating my rule of life (the personal commitment that Imake to stay connected to God through reading, prayer, and work) and hope toestablish it in the very near future with his aid.

I recently met with my newchaplain recruiter along with Rev. Steve Schlossberg, who is the director of fieldeducation for the seminary, to discuss how the Navy Chaplain Candidate Programand the seminary's Clinical Pastoral Education/Teaching Parishes Programrequirements might be complementary. I hope to fulfill CPE/TPP requirements atnaval installations (hospital, substance abuse centers, Fleet & FamilyServices, chapels, etc. under the direction of Navy Chaplains/personnel) inaddition to going to "fork and knife school." These experiences will,I hope, help me discern this specific call to the Navy Chaplaincy and provideme with meaningful pastoral experiences.

The Lord also continues tosupply all of my needs through you. I am working through a rotation of 132supporters by either calling, e-mailing, or writing on a weekly basis as I have“extra” time (If I haven’t made contact with you…I will in the near future). Itis a blessing to grow these relationships with family, friends, and supportersback home. You all are in my prayers.

Blessings to you & Keep the Faith,

Noah Soares Lawson

noahslawson@gmail.com

Eric Menees Is Consecrated Bishop In Anglican Diocese of San Joaquin

2011-09-25T11:01:00.000-07:00

Fr. Dale Matson

Eric VawterMenees was consecrated Bishop and Co-adjutor for the Anglican Diocese Of SanJoaquin Saturday September 24^th at Peoples Church in FresnoCalifornia. The Chief consecrator was Robert Duncan the Archbishop of theAnglican Church North America. Co-consecrators included Bishops Schofield,Murdock, Thompson and Atwood. St. James Anglican Cathedral Dean, Carlos Raines sang the Litany for Ordinations. Fr. Antonio Castaneda was the Gospeller and readthe lesson from John 20:19-23 in English and Spanish. Bishop Atwood was the Homilist.Bishop Menees will succeed Bishop Schofield when he is enthroned during theannual Diocesan Convention in October.

Prayer

Dear Lordthank you for our Bishop John David Schofield and for his discernment,steadfastness, courage and leadership. We ask that you bestow upon BishopMenees an equal measure of Your gifts and consolations. We ask that youprotect him and his family from all harm and increase in him the fruits of YourSpirit. We also ask for continued blessing and renewal of our Anglican DioceseOf San Joaquin in the mighty name of the Father, Son and Holy Spirit. Amen

Hymn

"I bind unto myself the name, the strong name of the Trinity,by invocation of the same, the Three in One, and One in Three. Of whom allnature hath creation, eternal Father, Spirit, and Word: praise to the Lord ofmy salvation, salvation is of Christ the Lord." (from St. Patrick’s Breastplate)

Ultrarunning

2011-09-19T19:16:00.000-07:00

"Therefore I do not run like a man running Aimlessly" (1 Corinthians 9:26a)

Ultrarunningis esoteric enough that even most marathoners don’t know about it. About twentyyears ago, I happened to see an issue of Ultrarunning Magazine for sale in arunning store and bought a copy along with my new Nike Air Max running shoes.

Awhole new world was opened up as I read the magazine from cover to cover. Howcould people be discussing renal shutdown and bloody urine so casually in theletters to the editor? People I had never heard of were running distances Inever thought about. What do you mean a 24 or 48 or 72 hour race? What do youmean a 50 mile, 100K or 100 mile run?

Forpeople like me, who believe that everything worth doing is worth overdoing,this was a siren song that beckoned me into the woods near my home. The ice agetrails were a part of the Kettle Moraine area of southeastern Wisconsin. Therewere crazy people like Tom and Lorraine Bunk, Kevin and Kris Setnes, JimLambert and Rod Condon among others. They screwed hex head sheet metal screwsinto their running shoe soles and ran the snow mobile trails in the winter innear subzero weather. They were friendly enough but I couldn’t keep up. Ibecame an excellent tracker and eventually was able to follow their tracks backto the parking area on our Saturday runs. They were a strange subset of the Badgerland Stridersrunning club.

Thesummer I moved to California they talked me into running the Voyager 50 milerin Minnesota before I left. They also told me that I was on the verge of beingadmitted to the Duke Ultrarunning Club (Gary Hauser president) named after JohnWayne. That was it; I would have to do it. I finished with three others at thetail end having made a wrong turn with two miles to go. I went to bed that nightthinking I would probably die during the night. I didn’t.

TheKettle Moraine area is known for two runs in particular. I helped at the IceAge 50 mile run and got a Tee shirt. It immediately became my favorite shirtand I wore it until it became threadbare. The other run is the Kettle Moraine100 mile run. I came back from California to finish it in 2000. It was good tosee the running group but not the deer ticks again.

Andthat is kind of how you get the bug to run and run and run. I’ve participatedin a few 24 hour track runs also and find them more challenging in some wayssince you can step off the track whenever you wish and be done. And that iswhen the healthy voices speaking through your blisters tell you it’s time topack it in.

Ultrarunnersare just like any cross section of people you will meet. Some are kind of scaryand seem to have no permanent address. They live out of the back of theirtrucks and haven’t shaved for quite some time. Some have quite an assortment ofbody art underneath their tie dyed shirts. Here is my final bit of advice towannabe Ultrarunners, “No whining and the beatings will continue until themoral improves.

Anglican Sanctifiication The Work We Were Given To Do

2011-09-15T18:11:00.000-07:00

To theologianssanctification is the process of becoming holy.In the Orthodox Church it is the process of deification. To those psychologistswho also understand the fallen nature of humans, it would be termed the processof becoming whole. Perhaps it is just as well to call it spiritual development.The Methodists have their methods and the Roman Catholics have The SpiritualExercises of St. Ignatius.

I am anAnglican who considers Anglican Christianity to be a form of reformedCatholicism. Anglican roots go back to the church fathers and the undividedchurch before Canterbury. Throughout the history of the church sanctificationis that passage between saving relationships with her head Jesus the Christ andan earthly death.

Thosewho heed Christ’s call to follow him as both savior and Lord are transformedfrom glory to glory (2 Corinthians 3:18). There are numerous variables that canbe applied to spiritual development for Anglicans. I have attempted to speak ofmy own spiritual journey which is an eclectic combination of methods withinAnglicanism. Those include immersion in Holy Scripture, being a part ofChrist’s body the church, regular participation in worship, liturgy, prayer andfasting, performing good works for Christ in others and listening to God theHoly Spirit. Exercise, solitude, journaling, family, and friends are somethingthat balances out the Benedictine active and contemplative life.

Finally,some may ask, “But what about the Book Of Common Prayer?" While Holy Scriptureis preeminent, certainly the Prayer Book is a central feature and organizingforce within Anglican Christian life. I have included portions of the Prayerbook in a number of the elements of this book and want to avoid the temptationto make this an Anglican Catechesis.

Assomeone who has been a seeker of God most of his seasoned life, I have found ahome, a niche. For those of you whoremain thirsty for the living water of Jesus Christ, I believe all of God youseek in this life may be found in the traditional church. Although this hasbeen the age of the non-denominational mega church for Protestants, I believethe traditional churches; Orthodox, Anglican and Roman Catholic provide adeeper seedbed for spiritual growth and pray that someday they would again bethe undivided church of Jesus Christ. [The book is currently at the publisher for file review]

Anger

2011-09-08T11:08:00.000-07:00

“Mydear brothers, take note of this: everyone should be quick to listen, slow tospeak and slow to become angry, for a man’s anger does not bring about therighteous life that God desires.” (James 1:20)

Whenhigh carbon steel is treated for making tools, it is both hardened and tempered ina multistep process. The steel is hardened against wear, such as the tip of ascrew driver, by heating and quick cooling. The problem is that while hard, thetip is brittle. The screwdriver tip is then reheated and allowed to cool at aslower rate to temper it so that it is not brittle.

Whenwe become angry, it is called losing our temper. Like steel our temper is thatquality which makes us strong but not brittle. Forme, there is something about love which makes me see things so much differentlyand in a less threatening way. Love is the virtuous temper in temperament.Anger is that which distorts my thinking so much that rational thought orspeech escapes me. It is as if the pilotlight is always lit on my anger too. It is one of my primary faults and even ata lower temperature, sarcasm and impatience flows. Being cut off in traffic isa quick source of anger for me but less likely if I have allowed plenty of timeto get to my destination.

Isthere righteous anger? Yes, Jesus threw the money changers out of the templeand there is no doubt he was angry when he did it. It was described as zeal forhis father’s house. When we see an injustice, anger may motivate the rightingof a wrong. We must be careful not to become angry on behalf of someone whodoes not see themselves threatened or angry. It would be a signal that we tooeasily look for opportunities to be angry.Are we putting ourselves insituations that lead to resentment simply because we refuse to constructpersonal boundaries? Are we trying to prove to ourselves that others are nottrustworthy?

Ihonestly believe that anger is a symptom of a deeper problem of fear and fearis a response to an even more basic problem of mistrust. Jesus said we shouldbe as wise as serpents and as innocent as doves. Wisdom and innocence for metranslate to trust with discernment. This is not being gullible and easilytaken in. As I reflect on this, the roots of anger can be deep within theindividual. Some have been deeply disappointed in a period of life when theywere totally dependent on others. This is an emotional bruising and makes itdifficult for some Christians to trust even God. It is the theological virtueof love that can mend this torn fabric of trust. A failure to trust is afailure to love.

“There is no fear in love but perfect love casts out fear,because fear involves punishment, and the one who fears is not perfected inpunishment.” (1 John 4:18)

“Trustin the Lord with all your heart and lean not on your own understanding.”(Proverbs 3:5)

Fasting

2011-09-06T13:42:00.000-07:00

“Yet even now,” declares the LORD, “Return to Me with allyour heart, And with fasting, weeping and mourning” (Joel 2:12)

Fasting is mentioned over twenty times in Scripture in boththe Old and New Testament. It is often mentioned in conjunction with prayer andlike prayer, one reason for fasting is intercession for others including anation. Another reason for fasting is as part of personal repentance. ThePsalmist said, “I humbled my soul with fasting” (35:13). Fasting seems toincrease the efficacy of prayer. Jesus stated in Matthew, “This kind does notgo out except by prayer and fasting” (17:21). Fasting was noted twice in Actsbefore important decisions were made. Both Moses and our Lord fasted for fortydays and nights.

The church has made a distinction between fasting andabstinence with fasting having to do with the quantity of food and abstinencehaving to do with the quality of the food. Thus Jesus could say, “My meat is todo the will of the one who sent me and to accomplish his work.” (John 4:34).Fasting as abstinence is at the heart of fasting as an act.

Although I have fasted for as much as three days over theyears, it has not been a regular practice for me. I have fasted on Ember daysand at times during the season of Lent. Today I am fasting prior to a medical procedure that requires me to gowithout food for twenty four hours. It is disappointing for me that my mind sooften returns to food and the day has hardly begun. It is an empty hollowfeeling. The next meal is far away in time and there is uneasiness about it.

I think it signals to me once again that often I use foodfor the wrong reasons. Eating chocolate until the mood passes is not the properuse of food. It is eating because I’m bored, Eating because it goes with thecompanionship or the ball game.

I think this is also born out in AA with what is called adistinction between being dry and being sober. Being dry is a state of notdrinking but being sober is thinking like someone who is in recovery and not behaving like a drunk even though one has not been drinking. The latter is called a dry drunk.

Lord, help me use food as fuel, as a means to restore my body. Help me to keep those foodsout of my house that I have no control over. Help me to be abstinent. Amen

“Is not this the fast that I have chosen: to loose the bondsof wickedness, to undo the bands of the yoke, and to let the oppressed go free,and that ye break every yoke?” (Isaiah 58:6).

Have Grizzly Bears Become More Important Than Humans?

2011-08-30T11:03:00.000-07:00

Fr. Dale Matson

“And God said, ‘Let us make man in our image, after ourlikeness: and let them have dominion over the fish of the sea, and over thefowl of the air, and over the cattle, and over all the earth, and over everycreeping thing that creepeth upon the earth.’” (Genesis 1:26, KJV).

In July of this year a man and his wife were hiking inYellowstone Park when the man was killed by a female Grizzly who rangersdetermined was protecting her cubs. The park spokesperson Linda Miller statedthat the bear was behaving normally in defending her cubs and would not bedestroyed.

This month an Idaho man was arrested for shooting a Grizzlybear in his back yard where his children were playing because he believed theywere in danger from the bear. He will be tried on October 4th and if convictedcould face up to a year in prison and a $50,000 fine for unlawfully taking aprotected species. Idaho Governor Otter said that the man had the right todefend his family.

Why does a Grizzly bear have the right to defend her cubsagainst a perceived threat from humans and a human does not have the right todefend his children from a perceived threat from a Grizzly? Have we nowbestowed human rights on animals? Do the rights of an animal even supersede humanrights.

There are some additional concerns I have about this. Sincethe Grizzly sow was doing the natural thing and protecting her cubs, what wouldrangers do if they actually saw this event happening? Would they have allowedthe bear to kill the man? I think not. I hope not. Will this same bear be morelikely to kill a human in the future? Yes it will. The recent death of aMichigan man by a Grizzly may yet prove to be the same bear. Park officials saythe recent attack happened eight miles from the July attack.

When was a policy of justifiable homicide put in place forGrizzlies? Does this mean that black bears and mountain lions can kill humansif rangers believe it was justified? Since when do park rangers and parkofficials make this determination? It is easy to blame this on humanencroachment but predator populations are also on the increase. In YellowstonePark Grizzlies are not even on the list of threatened species let aloneendangered species.

I am sure there arethose who are happy about the bear not being destroyed but most of the sameindividuals eat meat. What does that ultimately say about their priorities? The real issue here is not properly valuing the life of animals but in valuing the life of animals over humans.

You Are God's Temple

2011-08-26T18:37:00.000-07:00

Fr. Dale Matson

“Know ye not that ye are the temple of God, and that theSpirit of God dwelleth in you?” (1 Cor. 3:16)

“But we have this treasure in earthen vessels, which theExcellency of the power may be of God, and not of us.” (2 Cor. 4:7)

“And here we offer and present unto thee, O Lord, ourselves,our souls and bodies, to be a reasonable, holy, and living sacrifice…” (BCP HERite I p. 336).

Perhaps my comments should be addressed first to clergyabout self-care including diet and exercise because the clergy as a group areworse than the U.S. Population as a whole. There is a link between physicalhealth and spiritual life. Taking care of the body God has given youdemonstrates that you take your commitment to God seriously. Before ordinationthe candidate lays prostrate before the Bishop signifying with a prostratebody, a total commitment to God.

In this age of virtual experience, it is only too easy tolead a sedentary life but our bodies were not designed for this kind of life.Adam and Eve were put in the Garden of Eden to “Dress it and to keep it.”(Genesis 2:15) Our bodies are not machines and were designed to be active withinternal mechanisms that respond to activity by making us more robust. If we donothing, we will suffer from “lot rot”.

Developmental Psychology text book data on human aging wasdeveloped on a sedentary population showing a considerable loss of physicalcapacity as the cohort aged. It was accurate data gathered on a skewed sample.It does not have to be this way. Although we are no longer agrarian cultureswho keep our bodies sound and fit through work, almost all have the opportunityfor recreational activity. For those that do, exercise is a priority. Even those with most mobility impairments canimplement a modified exercise program.

Regular exercise can prevent or improve obesity, type IIdiabetes, heart disease, hypertension, back pain and osteoporosis. It can alsohelp with psychological factors such as stress, anxiety and depression. Thereis also a social emotional component since group exercise tends to facilitatethe formation of friendships. Additionally, there can be a meditative aspect toexercise. Much can be sorted out while swimming, bicycling, skiing, running oreven weight training. Sweat comes from places a shower never reaches. Finally,there is a sense of self efficacy and discipline that comes with adopting andmaintaining an exercise routine. One can even see personal progress when therest of one’s life seems to be in the pits.

After I quit smoking over twenty five years ago I gainedmore than twenty pounds. Having transitioned from a blue color job to studentand human services I needed to address the weight gain and attendant problemsof hypertension, hypoglycemia and stress induced irregular heart rhythms.

I began a program of aerobic and isotonic exercise that Ihave maintained to this day. While I am heavier than I would like to be, mynumbers are lower today than twenty five years ago. I have introduced morevariety into my exercise program, which helps guard against overuse injuries.If you believe God is asking you to begin a program of exercise, I would checkwith your family physician and get an ok first. There are two resources that Ihave personally used and included in Wellness classes taught over a period ofmany years. Covert Baily has an excellent book with sophisticated techniquesfor the beginner called The Ultimate Fit or Fat, 2000. The other text is byaerobics guru Kenneth Cooper, Aerobics Program For Total Well-Being: Exercise,Diet , And Emotional Balance, 1985. Both books are still available and stillsome of the best readings on exercise.

“What? Know ye not that your body is the temple of the HolyGhost which is in you, which ye have of God, and ye are not your own?” (1 Cor.6:19).

The Purgative Stage And The Carnal Christian

2011-08-25T17:50:00.000-07:00

Fr. Dale Matson

“Wretched man that I am! Who will set me free from the body ofthis death? Thanks be toGod through Jesus Christ our Lord! So then, on the one hand I myself with mymind am serving the law of God, but on the other, with my flesh the law ofsin.” (Romans 7:24-25, NASB).

I believe St. Paul is describing what can be called “TheCarnal Christian” here. While an individual may have given himself or herselfto Christ, I believe there is a stage for the newly converted Christian where thereis a struggle with the ingrained behavioral consequences of prior sins. Sinfulbehaviors become more than wrong actions. They become ingrained as wrong attitudes;changed belief patterns and even our concept of who we are.

Let me use smoking as an example. Through practice(behavioral repetition), I went from someone who smoked cigarettes to being asmoker. That was an actual change of identity based on repeated behaviors. WhenI became a Christian again (It is not once saved always saved) twenty yearslater, I knew in my mind that my body was God’s temple and that I wasdesecrating it by smoking. Yet, while I was repentant and felt guilty about it,I did not possess the will to quit smoking. I needed to pray for two years forGod to give me the will to quit.

When I did quit on January 10^th 1983, I spent thenext three weeks with my hand coming up to my shirt pocket as if reaching for asmoke. The smoking behaviors were also enmeshed with other habits like the cupsof coffee throughout the day and the drinks of alcohol at night. Removing one sinful habit helps break the webof bondage to other habits too.

So much of the reformed Christian life is enabled by whatpsychologists would call replacementbehaviors. St. Paul would call this “Putting off the old man and putting onthe new man. This is especially true for those who suffer from addictions. Withwhat behavior will you replace the addictive behavior? I replaced smoking withrunning and became a runner. Listen, as St. Paul offers replacement behaviors.

Whenyou heard about Christ and were taught in him in accordance with the truth thatis in Jesus. You were taught,with regard to your former way of life, to put off your old self, which isbeing corrupted by its deceitful desires; tobe made new in the attitude of your minds; andto put on the new self, created to be like God in true righteousness andholiness.

Thereforeeach of you must put off falsehood and speak truthfully to your neighbor, forwe are all members of one body. “Inyour anger do not sin”: Do not let the sun go down while you are still angry, and do not give the devil a foothold. Anyone who has been stealing muststeal no longer, but must work, doing something useful with their own hands,that they may have something to share with those in need.

Donot let any unwholesome talk come out of your mouths, but only what is helpfulfor building others up according to their needs, that it may benefit those wholisten. And do not grieve theHoly Spirit of God, with whom you were sealed for the day of redemption. Get rid of all bitterness, rage andanger, brawling and slander, along with every form of malice. Be kind and compassionate to oneanother, forgiving each other, just as in Christ God forgave you.” (Ephesians4:21-32).

Themoral and theological virtues are replacements for the seven deadly sins. Froma behavioral sense if you are engaged in doing good works, you are not engagedin sinful works. As we live so we believe. Amen

My Favorite Central Sierra Nevada Hikes

2011-08-21T19:24:00.000-07:00

The Cover photograph is McClure Meadow along the JMT in late June
The back photograph is of Sharon and me sitting near the San Joaquin River

Fr. Dale Matson

One of my friend Morton Kelsey’s last books was Prayer And The Redwood Seed,(1991, Element Press). There are so many ways ourlives connected and now I think of him again as I published my latest book MyFavorite Central Sierra Nevada Hikes. He used to walk daily near his home among theRedwoods in Northern California up the hill from the Pacific Ocean. It was anideal setting for prayer, contemplation and writing. He and Barbara wereblessed. I am also reminded of Luther’s comment about the Eucharist. “He is presentin, with and under the elements”. This is also true in nature with God ascreator and sustainer.

For me, the granite, trees, wildflowers and water arerestorative. Most of my hikes now involve others too. I have always enjoyedsharing these experiences. I cannot offer the prose of a man so gifted by Godas Morton Kelsey but I included many Black and White photographs that alsospeak volumes. The book is primarily a narrative description of the hike routes with photographs along the way.

I am blessed to live in a city, Fresno California thatprovides a central location for day trips to Yosemite, Sequoia and Kings CanyonParks and the Sierra National Forest. One can even travel to the Pacific coastfor the day too. The Central Sierra Nevada Mountain Range is stitched togetherwith a thin golden thread called the John Muir Trail. It is a trail ofindescribable beauty and I have been fortunate to travel most of it in sectionsover the years. When I close my eyes, I have images that pass in front of mymind’s eye that return me to those places. Sometimes, like today at the altar,time stands still, God is vividly present and I am at peace.

Sanctification III: The Doctrine Of The Three Ways

2011-08-20T20:37:00.000-07:00

Fr. Dale Matson

It has been said that a picture is worth a thousand words.The above graphic is from the book Spiritual Passages: The Psychology ofSpiritual Development by Benedict J. Groeschel, 1993, p. 118, CrossroadsPublishing Company.* You may click on the graphic to enlarge it.

This graphic by Fr. Groeschel depicts what he refers to as thedoctrine of the Three Ways. The idea ofthree stages of spiritual development was first mentioned in the church in thelate 5^th century in the writings of Pseudo-Dionysius the mysticaltheologian and philosopher.

This graphic depicts the pathof sanctification for the Christian. The graph has limitations becausespiritual growth unlike physical growth is more a cyclical than linear process.The three categories Purgative, Illuminative and Unitive are not mutuallyexclusive and an individual may be in more than one state of growth at the sametime.

What is incredible about this developmental process is that spiritual growth also yields atransformation of the personality including the emotions, sensual, intellectualand the will.

In the Purgative stage,individuals resist sinning especially sexual sins and cultivate love. They areat war with themselves. It reminds me of the struggle described by St. Paul inRomans chapter seven. I once heard this person referred to as a carnalChristian. It is a time of shedding of the old ways and a struggle that leadsto humility. This process is both active based on the efforts of the individualand also passive based on the encouragement of God’s consolations. This isprimarily a behavioral stage and the individual is helped by the rituals of thechurch.

In the Illuminativestage, the passions of the individual are more controlled and the focus ismore cognitive. There is reflection and self-examination. Since the struggleagainst the flesh has been reduced, the mind is free to entertain Divinethoughts. There are still internal and external trials to be endured. In thisstage the individual is helped by exercising the theological and moral virtues.

In the Unitive stage, thestruggle can even be greater. There can be a dark night of the soul as a partof this stage, with a spiritual thirst that cannot be quenched. It is a timewith no consolation and a state of desolation. I believe Mother Teresadiscussed this darkness in her private memoirs in the biography Come Be MyLight by Brian Kolodiejchuk, 2007, Doubleday. In this stage the soul isunited to God by love.

In Fr. Groeschel’s graphic, he introduces the ascending anddescending wavy lines that indicate as people progress spiritually, theyexperience less anxiety and more peace and freedom. Notice also how the focusof the prayers change in each stage and the foci and experiences differ also.

I also find it interesting that in the unitive stage thatthere is a loss of all defenses. I believe this is a divestment of ego. Theonly other individual that experiences this loss of defenses is the psychotic.

I have used this graphic in many wellness classes. I know ofno one who even claimed to be in the unitive stage and I only know oneperson, my mentor, who existed in the illuminative stage. He had been diagnosedwith terminal cancer and accepted God’s will. He lived another twelve yearswith it in remission. I hope you will find it useful as a way of helping youunderstand your own spiritual progress. Amen

The Twelve Steps Of AA In The Liturgy Of The Church

2011-08-19T20:12:00.000-07:00

Fr. Dale Matson

Service Of The Word

Collect For Purity

“AlmightyGod, to you all hearts are open, all desires known, and from you no secrets arehid: Cleanse the thoughts of our hearts by the inspiration of your Holy Spirit,that we may

Perfectlylove you, and worthily magnify your holy Name; through Christ our Lord. Amen.”

Ibelieve the collect for purity corresponds to step 6. “We were entirely readyto remove all these defects in character.”

GospelLesson The Gospel lessonfollowed by the sermon based on the lessons discusses the human condition and thefact that man cannot rescue himself from this original state of brokenness causedby rebellion. Man is estranged from God and needs to reconcile with God. Thereis an intermediary Jesus Christ who shows man how to be a human being, how torelate to God and through his death and resurrection ransoms man from captivityto a self-destructive life destined for death and eternal damnation. Byaccepting his actions and believing that he is who He says He is, accepting Himas savior, you are freed from sin, death and hell and a self-destructive life.Often there is an altar call for people to give their lives to Christ inProtestant services. HereI believe you will find steps 1-3. “We admitted that we were powerless over ouraddiction-that our lives had become unmanageable. Came to believe that a powergreater than ourselves could restore us to sanity. Made a decision to turn ourwill and our lives over to the care of God as we understood God.”

Prayersof the People

Herethe church petitions God to intervene in the affairs of the world, governmentand includes the needs of individual members of the church. Those who havepassed on are also included. These intercessions redirect us from a self-centeredand self-directed life. I do not see a corresponding step for the AA model.

LetUs Confess Our Sins Against God And Our Neighbor

“Mostmerciful God, we confess that we have sinned against you in thought, word, anddeed, by what we have done, and by what we have left undone. We have not lovedyou with our whole heart; we have not loved our neighbors as ourselves. We aretruly sorry and we humbly repent. For the sake of your Son Jesus Christ, havemercy on us and forgive us; that we may delight in your will, and walk in yourways, to the glory of your Name. Amen.” Steps 4,5 and 7 are addressedhere. “Made a searching and fearless moral inventory of ourselves. Admitted toGod, to ourselves and to another human being the exact nature of our wrongs.Humbly asked God to remove our shortcomings”

Absolution[by priest or bishop on behalf of God]

“AlmightyGod have mercy on you, forgive you all your sins through our Lord Jesus Christ,strengthen you in all goodness, and by the power of the Holy Spirit keep you ineternal life. Amen”. I think the church offering forgiveness following confessionis not just what God does but a necessary psychological step in a cleansingprocess.

ThePeace [Here parishioners greet one another in the name of theLord and make amends/ask forgiveness if needed] Steps 8 and 9 are addressed here. “Made a list of allpersons we had harmed and became willing to make amends to them all. Madedirect amends to such people whenever possible, except when to do so wouldinjure them or others.” This is alsocovered in the Sacrament of Reconciliation and Penance following that.

ServiceOf The Table

TheEucharistic Prayer and Communion [Here thecelebrant offers a prayer of praise to God and a remembering (anamnesis) of Godbecoming man in the person of Jesus Christ who’s atoning death and resurrection,reconciled God and humans. During this time the parishioner reflects on his ownsinfulness and unworthiness and God’s grace and mercy. At the conclusion of theprayer, the bread and wine, Christ’s body and blood are given to thecommunicants that they may be in Him and He in them. They are not just reconciledto God, they are united with Him] Here, steps 10 and 11 are addressed. “Continuedto take personal inventory and when we were wrong promptly admitted it. (In thelife of the Christian this can also be conviction by the Holy Spirit) We soughtthrough prayer and meditation to improve our conscious contact with God as weunderstood God, praying only for knowledge of God’s will for us and the powerto carry that out.”

ConcludingPrayer

“Almightyand ever living God, we thank you for feeding us with the spiritual food of themost precious Body and Blood of your Son our Savior Jesus Christ; and forassuring us in these holy mysteries that we are living members of the Body ofyour Son, and heirs of your eternal kingdom. And now, Father, send us out to dothe work you have given us to do, to love and serve you as faithful witnessesof Christ our Lord. To him, to you, and to the Holy Spirit, be honor and glory,now and forever. Amen” Step 12. “Having had a spiritual awakening as aresult of these steps, we tried to carry this message to other addicts, and topractice these principles in all our affairs.”

Dismissal

Goin peace to love and serve the Lord.

Thanks be to God.

Weare working the program too. Amen

Choosing Life: Working The Program

2011-08-18T19:53:00.000-07:00

Fr. Dale Matson

Twelve Step programs are used to treat both addictive anddysfunctional behaviors and began with Alcoholics Anonymous. All programs arebased on the AA treatment model, which most individuals see as primarily aspiritual treatment. In fact, God is mentioned six times in the twelve steps.

The individual begins by repenting and submits to God’s will.It is a kind of conversion experiencewith an initial and ongoing component like religious conversion. BernardTyrrell S.J. thought of this as conversion from addiction. He also wrote aboutmoral conversion and conversion from neurosis Christotherapy II (1982, Paulist Press).

Following this conversion, the individual works his ownongoing program of removing defects of character assisted by God. It reminds mesomewhat of St. Paul’s statement, “Work out your salvationwith fear and trembling; for it is God who is atwork in you, both to will and to work for His goodpleasure.” (Philippians 2:12b-13).

Step five,“Admitted to God, to ourselves and to another human being the exact nature ofour wrongs”. Here I am reminded of the passage from James. “Confess your sins to each other and pray foreach other so that you may be healed.” (5:16) In steps six and seven, I’muncertain of the subtle differences intended involving God removing defects ofcharacter and shortcomings but It reminds me of 1^st John. “If we confess our sins, He is faithfuland righteous to forgive us our sins and to cleanse us from allunrighteousness.” (1:9).

Step eight issetting the will to make amends and step nineis making amends. This reminds me of a passage from Matthew. “Therefore if you are presentingyour offering at the altar, and there rememberthat your brother has something against you, leave your offeringthere before the altar and go; first be reconciled toyour brother, and then come and present your offering." (5:23-24). In step ten there isongoing personal inventory and admission of wrongdoing. “Who can discern his errors?Acquit me of hidden faults”.(Psalm 19:12). In step eleven “Praying for God’s will for us andthe power to carry that out”. “‘For I know the plans I have foryou,’ declared the Lord, ‘plans to prosper you and not to harm you, plans togive you hope and a future (Jeremiah 29:11).

In step twelve, theindividual is to carry the message to those who still suffer. “And He said tothem, "Go into the entire world and preach the gospel to all creation.” (Mark16:15).

This is the basic outline of a Twelve Step Program ofrecovery and my Scriptural references that indicate that this is consistentwith a “Christian Program” also. I was involved in an Adult Children Of Alcoholics(ACOA) program for about a year as a Christian member of a Church. I did notcontinue in the group for a few reasons. First, I found there to be morecommunity (Koinonia) in the church. At ACOA, it seemed like parallel play. There was also a sense that you would alwaysbe broken and that coming to meetings and working the program only kept thingsin remission. I also found that most of the group members did not attendchurch; that this was their church. Put another way, it seemed like a genericspirituality. Was it effective? For those who abuse substances, I believe thetreatment has as much efficacy as any treatment.

What is missing? Jesus Christ is missing and He is theperson Christians are becoming. He is more than our sobriety and sanity. He iswholeness and holiness. He is also our brothers and sisters to whom we lovinglyrespond. It is in His body the church that we worship, serve, and fellowshipand mature.

In the years I have had membership in churches that alsohosted AA chapters, I do not know of many AA members who became members of ourchurch. I am sure some were Christians but I believe the focus of the treatmentcan also become a kind of idolatry itself. If sobriety is all you aspire tothen AA will work for you. Are there Christians that aren’t working theirprogram? Yes. However, it is not enough for me to be dry and sober. If one wants more, then they need to move onfrom a generic god to a Trinitarian God. In my next post I will discuss the first Christian treatment program, the liturgy.

Sanctification II: The Work We Are Called To Do

2011-08-16T17:47:00.000-07:00

Fr. Dale Matson

As botha Psychologist and an Anglican Priest, I ask myself questions about whatconstitutes the attributes of a Christian, how are Christians different thanthose who are not Christians and are new Christians different from olderChristians? Is there some kind of emotional patina evident to others as we age? From the perspective of Science, doesChristianity offer a method or treatment with observable outcomes? Does regularchurch attendance, Scripture reading, service to others makes a difference? Dowe become what we practice? Is there a change of personality sometimes referredto as conversion of manners? Is what we call the fruits of the Spirit evidentin Christian lives? Do Christiansrespond differently to the events in their world? Are they more resilient thanothers?

TheUnited States has traditionally been considered to be a Judeo Christian Culturebut there is an observable process of erasure occurring. We no longer have bluelaws. There is no longer prayer or Christian music allowed in public schools.The Ten Commandments and Christian symbols like crosses have been banned orremoved from public settings. Reference to God on coins and the pledge ofallegiance have been challenged. President Obama stated in 2008 that we were nolonger a Christian nation. We can no longer expect our culture to favor orfoster our Christianity. Christmas break is now winter break and Easter Breakis now spring break in schools. In fact we may be eventually again persecutedfor our Christian faith. Here is my question. “Is our faith, imbedded in ourculture since the beginning of our nation, dependent on our culture for its survival?”

England recently experienced several nights of riotingand mayhem, the government of David Cameron responded by saying that it wouldhave to build programs to address the years of moral collapse. The Bishop ofManchester the Rt. Revd. NigelMcCulloch stated, “Isuspect there may be little recognition of the relentless erosion of Christianvalues in this country that has taken place during the lifetime of successivegovernments. The result has been a moral deficit in private and public lifethat has spawned acquisitiveness and dishonesty. It is evident among all levelsof our society. Over the past few decades, we havenurtured confusion among people of all ages and backgrounds over what is rightand what is wrong. This week we had an unpleasant glimpse of the defaultposition to which society inevitably returns when its moral imperatives havebeen sidelined.” My question again, “Is a faith embedded inEnglish culture and an established religion dependent on those institutions?”

Inlight of this, as an ordinary Christian, I would like to make a case for whatit means to be a Christian in a culture that is increasingly pagan andsometimes openly hostile to Christians. What is the ordinary path the Christianis intended to walk as he or she matures in the faith? A man in Norway whoself-identified as a fundamentalist Christian recently murdered over seventyinnocent civilians. He was identified by the press and police as a Christian terrorist.I do not believe the words Christian and terrorist would have been connectedthirty years ago but today Christianity has been purposely uncoupled fromculture and recoupled to extremism. Where is our memory of genuine Christianbehavior demonstrated by Marian Fisher the Amish girl who offeredher life to save her friends from a gunman?

We cannotdepend on our culture to be the good soil for the growth of the Kingdom of Godnor should we. I believe it is our Lord’scharge to His church to feed His sheep and equip His saints for service. AsAnglicans, I believe we must not allow ourselves to be coopted by the culture. Asa church, we must not allow our work to be outsourced to our governments. We must do what we have traditionally done andthat is to prepare our sheep in this life as citizens for God’s Kingdom now andin eternity. The growth medium of the Christian is the body of Christ and it istime for the Church to awaken to her responsibility to her sheep. Amen

Mary Mother Of God

2011-08-15T10:41:00.000-07:00

Fr. Dale Matson

Anglicans express quite a range of opinions about Saint Maryand her place in the church. We have two portraits of her in our house and I oftenvisualize her as portrayed by Da Vinci in his painting “The Annunciation” (Luke1:26-38). In it she is visited by the angel Gabriel who kneels before her. Sheis seated in regal composure receiving Gabriel. The painting is a fittingtribute to her stature. The Magnificat (Luke 1:46-55) is a part of our EveningPrayer Service and in it Mary expresses to her cousin Elizabeth and to us, bothher humility and the glory of God.

I am certain that my understanding of and experience withMary may seem superficial when compared with the systematic Mariology of theRoman Church. My understanding is a testimony of sorts and very personal atthat. I hope others can relate to my story too.

My mother was an alcoholic who probably self-medicated foran endogenous depression. My father emotionally detached from her and I was attimes her confidant. I was also the object of her rage when she was angry. Ibelieve my mother loved me but did not respect me or herself. Although I hadtwo sisters, my mother was my model of a woman and wife. I married a similarwoman who was not an alcoholic but who also suffered from depression and rage.I married her because she is what I was familiar with and knew how to relate to,in my acquired and convoluted manner. Mywife and I later divorced after more than twenty years of marriage.

I underwent two years of counseling with an Anglican Jungiantherapist. Among other things, she encouraged me to journal and to utilize whatis called “Active Imagination”. During some of my journaling I began todialogue with Mary. I was amazed that she would be so accepting of an ordinaryperson like me and to accept me as is. This went on almost daily for a numberof months. I believe while Eve is our earthly mother, Mary is our spiritualmother. She is the model of all women. For men like me, she is the good motherand the good wife. I believe it was Mary who enabled me to see the best inwomen and to relate to them in a less neurotic way. What changed was me, notthe world around me. I have not dialogued with her since that time.

A year later I met a woman whose middle name is Marie, aFrench variant on Mary. Both of her grandmothers were named Mary also. I don’tbelieve she would have been attracted to the earlier me and I know that shewould not have been neurotic enough for me to find her interesting either. Sheaccepted me like Jesus accepted me, as is. In God’s timing and treatment, I met andmarried a woman who I would not even have had the courage to ask on a date. I believed prior to that, like a variation of GrouchoMarx, that no woman worth having would be interested in me. For women who need healing, Ibelieve Jesus is the model of all men and spouses.

Mary is not only the Mother of God. She is my spiritualmother who I see in my wife and the true feminine within the church of JesusChrist. Mary is indeed blessed. Amen

Sanctification: The Work We Are Called To Do

2011-08-11T17:33:00.000-07:00

Fr. Dale Matson

“Almighty and ever living God, we thank you for feedingus with the spiritual food of the most precious Body and Blood of your Son ourSavior Jesus Christ; and for assuring us in these holy mysteries that we areliving members of the Body of your Son, and heirs of your eternal kingdom. Andnow, Father, send us out to do the workyou have given us to do, to love and serve you as faithful witnesses ofChrist our Lord. To him, to you, and to the Holy Spirit, be honor and glory,now and forever. Amen.” (Book of Common Prayer, p. 365).

Over the span of the last twenty years, I have been involvedin the selection and professional preparation of individuals in both thesecular and church settings. In the secular setting I was involved withtraining school psychologists and school counselors. In the church setting I aminvolved with those seeking holy orders, the deacons and priests in theAnglican Church.

During that time I have had an opportunity to participateas a practitioner myself working as a psychologist and school psychologist andas a vocational deacon and priest. I have also been involved in the macroaspects of professional preparation in helping to write the training standardsfor the Commission on Teacher Credentialing for the State of California.

What remains at the forefront for me is not just whatconstitutes the necessary requisite attributes and what the added value shouldbe in terms of training outcomes but what happens after the individual hasearned the necessary credentialing and entered the profession. A colleague ofmine once told me, “What got you here won’t keep you here.”

At the first meeting I attended of the San Joaquin CounselorsAssociation in 1992, I heard table talk that alarmed me. Many of theseindividuals were burned out after only a few years in the profession as schoolcounselors. How effective could they really be in helping students when theirmain goal was simply to get through another day of work? Yet, how could someone likeMother Teresa work for years under the most demanding circumstances ministeringto the destitute and dying in Calcutta?

It was then that I envisioned a training model forSchool Psychologists that would have a Wellnesscomponent embedded in it. The idea was that the formation process would beintentional in helping candidates learn more about themselves. They would alsocome to a greater awareness of and need for personal growth in all domainsincluding the spiritual domain. We wanted them to see their work as working forGod. The graduate mission statement of Fresno Pacific University claimedthat our goal was to advance the Kingdom of God. I believe this focus lends resilienceto those who work in the human service professions. It is all too easy tobecome discouraged, disappointed and even cynical if one hopes to receiveencouragement from those who are troubled. Too often, troubled individuals havebecome adept at defeating help and improvement. As change agents in theschools, we were requiring the candidates to model in their own lives, what they wanted to see in the schools.It was an incarnational model meaning it was Christ like.

I believe that the same thing is true for those seekingholy orders. Seminaries emphasize mastering content. Having a rigid need tosubmit extra credit to your instructor may make you an excellent student but,will those same personal needs serve you well in the everyday chaos of a schoolor a church? It does not take long for the professional counselor to realize thatthe concerned mother who requested counseling for her daughter may be usingthis service as evidence in a pending divorce case.

What I have been saying is that the treatment for an individualor even a system is personal wellness modeled by the treatment agent herself.That is what produces genuine change. An individual who models personalwellness is contagious. They have healthy emotional boundaries that allowothers to connect but not attach. Even touching the hem of the garment of Jesuscould heal. But first, the person must beworking their own program, for we are all broken from the beginning. Andwhat is that program? It is the process of Sanctification.

Ultimately, the treatment agent is any Christian wholistens to God and is willing to take on the assignment that God offers. It isa spiritual niche that will give purpose and meaning to life. As our collectfor Morning Prayer states in part, “To know Him is eternal life and to serve Himis perfect freedom.” This niche maychange over time but it is an assignment that can make the sun stand still ifnecessary. It is an assignment of good works, the works we were called to walkin. Christians have treatment efficacy as they walk and talk and play and laugh……andbecome whole and holy themselves. This is not just about professionals helpingothers. It is about Christians as change agents in a world going to Hell. Amen

Dying to Self

2011-08-09T16:45:00.000-07:00

Fr. Dale Matson

“Truly, truly, I say to you, unless a grain of wheat fallsinto the earth and dies, it remains alone; but if it dies, it bears much fruit. He who loves his life loses it, and hewho hates his life in this world will keep it to life eternal. If anyone serves me, he must follow me; and whereI am, there my servant will be also; if anyone serves me, the Father will honorhim.” (John 12:24-26, NASB)

Wednesday is the feast day of Laurence Deacon and Martyr atRome. Our Gospel reading from John is intended to illustrate how the death ofLaurence and other martyrs brought many into the church through the witness ofthe martyrs who were willing to die for Christ and His bride, the church. Hewas given an extra three days to think about his death following the death ofPope Sixtus II and six of his fellow deacons. Laurence finally presented the “treasures”of the church as Emperor Valerian demanded; the poor, widows, orphans, sick andaged. An angry Valerian rewarded Laurence by roasting him alive.

Witness to others also calls for dying to self and this issomething that we have the opportunity to do daily. It is easier to do this forthose we love. Sometimes it is as simple a gesture as getting up from a meal toget something for someone who needs it.

Serving Christ is not really serving Him or serving othersas much as it is serving Him in others. It is not sympathy or even empathy. Itis compassion which is a visceral response to human need and suffering. It is kindheartedness; an internally motivated desire tohelp others. This good will is an expression and evidence of the presence of the indwellingHoly Spirit. The Holy Spirit not only informs our prayers, He conforms ourprayers to the will of God, and He surprises us with our unexpected compassionfor others. He helps us to extend mercy to those in need of mercy.

This dying to self is not suicide. It is divestment. Dying toself is not loss. It is gain. Pride is a greater burden than humility. Sometimeswhen Christ binds the strongman, it is not Satan but us who are the strongman.The goods He steals from us are pride, condescension, contempt, disrespect and self-righteousness.These goods are precious to us. They are keepsakes with emotional attachment.Like the good china, we like to take them out and show them off to guests inour home.

Losing your life for Christ’s sake has a metaphor for clergyas they prostrate themselves before ordination. Is this total submission? We’dlike to think so, but I’ve been to enough clergy meetings to know thatsometimes the real agenda is ego and turf protection. Those who couldn’t getenough power in one profession sought more power in another. Am I a part ofthis? Of course I am. My trophies may not be in the living room anymore butthey are in the attic, just in case…well they serve as invisible ego collateral.

Being willing to die for Christ is easier for those who havetruly already done so. It is not just the willingness to surrender the body butthe gifting of our Soul to Him whom we serve. Amen

Rewriting Life Scripts

2011-08-03T18:14:00.000-07:00

Fr. Dale Matson

“And do not be conformed to this world, but be transformedby the renewing of your mind, so that you may prove what the will of God is,that which is good and acceptable and perfect.” (Romans 12:2, NASB).

“Life Scripts” are a concept from Eric Berne’s TransactionalAnalysis. A life script is a life plan developed by a child based partly onfeedback from the child’s parents. The script is usually completed by the timethe child is about seven years old. The script then becomes a template that isunconsciously imposed on and distorts the reality in which he is immersed.

For example, if the child is repeatedly told by his parentsthat he is a loser and will never amount to anything, it can become an identitythat would find ways to steal defeat from the jaws of victory. He could laterbe the person who would enter a job interview and in so many ways, tell theinterviewers not to hire him. He really knew the outcome because he helped makeit happen.

Unlike the schizophrenic who struggles to establish anidentity, these people establish a negative identity. They are the reverse ofthe Peter Principle because they allow a negative self-concept to defeat theirnatural giftedness. This scenario is actually more common than the PeterPrinciple. They do not become who they could be because frankly, they feel theydon’t deserve success. It would not fit the unconscious template. They are likethe famous Marx Brothers line, “I would not belong to any country club thatwould have me as a member.”

Again, they are like the tailor joke. Because the tailordidn’t want to fit the suit, he convinced the customer to contort himself tofit the suit. When the customer left the store, wearing his new suit, people onthe street commented sadly that he looked so crippled but…..his suit fit well.

I have a good friend who as a child overheard his father sayto his mother, “I wish the bastard had never been born. He will never amount toanything.” How’s that for part of a life script? He is only happy now as anactor in plays and lost a year of work to depression. Theater only providesvicarious scripts, not real ones.

So many life scripts are self-destructive. So many scripts shortcircuit careers and destroy opportunities. So many scripts destroyrelationships. How many children have internalized the fears, anxieties or limitedexpectations of their parents? How many scripts are simply deaths byinstallment scripts?

If people could only understand that God Himself died tofree them from these scripts. If they could only understand the love He has forthem and the grace He wants to bestow upon them. If they only knew themselveslike they are known by Him. If those who see themselves forever stuck in thetrajectory of a descending rut could only understand that they are free tochange. They are free to live a new life through Christ Jesus.

“I can do all things through Him who strengthens me.”(Philippians4:13, NASB) Amen.

Meditations Of A Plumber Priest II

2011-08-01T13:10:00.000-07:00

Fr. Dale Matson

In this, my second book of meditations, I have added several photographs taken in thecentral Sierra Nevada Mountains. In my twentieth year in Fresno CA, when theair is clear, I can see much of the central Sierra Nevada Mountains. Themountains offer year round recreation, personal restoration and I am there once a week.

There isno way to describe how my spirit is elevated each time I drive east into themountains to begin a new adventure with friends, family or in the company of myAiredales Susie and Duke who change from pets to companions enjoying the wintersnow.

I also spent four of the best days of my life with my sons as we backpackeda portion of the John Muir Trail together. Hearing them talking together as menaround a campfire as I fell asleep in my tent was as beautiful a sound as anywaterfall or river.

Thismountain therapy is where I fellowship with God too, for it was He who madethese things and me also. It can attimes be as intimate an occasion for me as when I offer the Great Thanksgivingin the Holy Eucharist.

I haveincluded two selections, “Wilderness” and “My Testimony” from my previous bookon meditations. May this mountain and wilderness theme set the tone for yourmeditations also. How important are the mountains for me? My next book will be titled "My Favorite Hikes In The Central Sierras."

Climb the mountains and get theirgood tidings. Nature's peace will flow into you as sunshine flows intotrees. The winds will blow their own freshness into you, and the stormstheir energy, while cares will drop off like autumn leaves. ~John Muir

Meditations Of A Plumber Priest II is now available through Amazon Books or Barnes and Noble Books.

May Godrichly bless you,

Fr. DaleE. Matson

Corrective Feedback As Consultation

2011-07-29T20:12:00.000-07:00

Fr. Dale Matson

I recently offered some corrective feedback to a brother.One test of whether my feedback is authentic and not me just being a critical parentis how much it pains me to say it. If there is eagerness, then it is probablynot necessary to say it. If it is not spoken in love, it probably should not besaid either.

There is an additional event that will follow correctivefeedback I’ve offered to others as sure as the sun will rise tomorrow. Abrother will offer me feedback and that happened twice yesterday. My friend ofover fifty years called to point out some things I could improve on with someKindle Singles I had recently published. “Yes Phil, spell check does not catchthe word break when I intended brake”. “Yes Phil I shouldn’t use a brand namethat may be obsolete in five years which renders my example void.” Etc. Etc.Etc. He had lots of good things to say but…did I remember those things? Not somuch.

Another brother of twenty years; a former colleague and Ifinally managed to get together after quite some time. I was quite annoyed withhim since he seemed to be continually putting me off. Can’t friends find thetime for one another? He told me in our two hour conversation that I had saidsome hurtful things to him. “You can push people Dale. Others feel that way aboutyou too.” Ah yes, the sickening sense in the stomach signaling the truth ofwhat he was saying. How often have I misused the gift of exhortation? “You’vedone a lot of things but we get tired of hearing about it.” Oops I guess he’sright again. I’m sorry Peter for hurting you. Please help me by telling me atthe time so things don’t fester under the surface.

We all have blind spots and in the Johari Window there are thingsthat others see in us that we are unaware of. That is why the Psalmist says, “Whocan understand his errors? Cleanse thou me from secret faults.” (Psalm 19:12,KJV). The Holy Spirit does convict us from time to time also.

Many years ago I was given a job evaluation at a place whereI worked at an entry level position. I walked in expecting to receive anemployee of the year nomination. Instead the supervisors told me that no onewanted to work with me. I was considered by my coworkers to be a self-righteousS.O.B. I think one of my supervisors; John B. actually smiled as he deliveredthe bad news. I hope I have changed over the years partly in response to this.I hope being a priest doesn’t feed into that tendency and make it less visibleto me.

The point of this is to say that our spouses, siblings andchildren, if we are fortunate enough to be blessed with them are the first inline as our consultants. After that, it is our brothers and sisters in Christ.

I was once told as I smoked a cigarette outside church, “Youknow Dale, Christ loves you exactly where you are at but he loves you enoughnot to let you remain there.” After much prayer, my will to quit emerged andabout two years later, January 10^th 1983, I quit smoking.

Keep those consultations coming brothers and sisters. Ithink at age 66 there is still room for a tad more improvement. Amen.

Atrocity in Norway

2011-07-23T12:09:00.000-07:00

Fr. Dale Matson

"In your anger do not sin: Do not let the sun go downwhile you are still angry.” (Eph. 4:26).

In an article in the New YorkTimes today by David Jolly, Anders Behring Breivik was identified as thesuspect in the bombing and shooting related deaths of over ninety people. TheNew York Times also quoted the Norwegian police as referring to him as aright-wing fundamentalist Christian.

I am shocked and saddened by thiscowardly and heinous act and condemn it. My deepest sympathies go out to thosefamilies who were directly affected and to the nation of Norway. This act hasdiminished all of us who inhabit this planet.

These are also not the actions ofa psychotic individual because of the premeditation and planning that wererequired. A radicalized individual isnot insane in the traditional sense. These are the actions of an individualthat has allowed the root of bitterness to capture his heart. “See to it thatno one comes short of the grace of God; that no root of bitterness springing upcauses trouble, and by it many be defiled” (Hebrews 12:15).

I am also saddened that anyonewould consider a radicalized murderer to be a Christian. This was not a Christian act nor was it the act of a Christian.No person who had the Holy Spirit dwelling inside could commit such a barbarousact against innocent individuals.

This is an individual who letbitterness take hold and fill his heart with hate. His imaginations becameplans and his plans led to the death of scores of young people. Christians arecommanded to love others and to have compassion on others not harm to them.

When an individual is filled withsuch hate the unthinkable becomes a reasonable course of action. What isreasonable is not necessarily rational. That is a kind of non-psychoticinsanity. That is what motivated Timothy McVeigh too.

As Christians, we are alsocommanded by Christ not to be afraid. Paul states, “For God hath not given us the spirit of fear; but of power, and of love,and of a sound mind. “ (2^nd Timothy 1:7). I believe fear is the fertile soil for theroot of bitterness and the fruit of this root of bitterness is a heart darkenedby hate.

This was not the act of a fundamentalist Christian. It was the act of aradicalized man filled with fear, motivated by hate and empowered by Satan themurderer.

As our Lord told us, “By theirfruit you will recognize them. Do people pick grapes from thorn bushes, or figsfrom thistles?” (Matt. 7:16). And what are the fruits whereby we may know aChristian? “But the fruit of the Spirit is love, joy, peace, patience,kindness, goodness, faithfulness, gentleness, self-control.” (Gal. 5:22-23a).

Lord, watch over the nation ofNorway and especially comfort the affected families. Amen