Imagine That!

Dear Savannah and Sutton,

The inner journey requires imagination, and simultaneously produces imaginative ideas, creative possibilities and transformative options. We tend to be dominated by other people’s imagination; their music, their movies, their architectural designs, and their creative inventions. The inner journey moves you from the outward experiences that you take in with your senses, to the domain of the imagination where you see with new eyes. Give your soul the chance to let your imagination run wild.

-Dad

Inside Out Lectionary Letters

Year A - Fourth Sunday of Advent

Readings for December 21, 2025

Isaiah 7:10-16   /   Psalm 80:1-7, 17-19   /   Romans 1:1-7   /   Matthew 1:18-25

Summary of Matthew 1:18-25

This passage tells the story of the birth of Jesus Christ. It provides insight into Joseph’s role in the story. In Jewish culture, betrothal was a legally binding contract, stronger than most modern engagements. Mary’s pregnancy, therefore, was a major scandal in the eyes of society, and Joseph’s response shows both compassion and integrity.

Joseph is portrayed as a model of obedience and mercy. He balances justice (honoring the law) with kindness (protecting Mary). His decision to follow the angel’s instruction shows his trust in God over social convention.

An angel of the Lord appears to Joseph in a dream, telling him not to be afraid to take Mary as his wife. Joseph obeys the angel’s command. He takes Mary as his wife but does not consummate their marriage until after the child is born. He names the child Jesus, as commanded.

Scripture as a Mirror of the Soul

This is the fourth Sunday of Advent. It is the week in which we celebrate the birth of Jesus. The practice of giving gifts is connected to the gifts the wise men brought with them when they made their pilgrimage to the birthplace, as well as an acknowledgement of God’s incredible gift of redemption. In all of the celebration it is easy to forget some of the difficult questions one might have with this passage, as well as important considerations that might get overlooked in the frenzy of Christmas pageants, musical presentations, and nativity scenes.

First, a few of the questions:

1. The first half of Matthew chapter one is dedicated to the genealogy of Joseph, covering 42 generations. This is immediately followed by a statement that Joseph was not the biological father. What then is the purpose of listing the geneology of Joseph?

2. If “all of this took place to fulfill what the Lord had said through the prophet” (Isaiah 7:14), then why did the angel instruct Joseph to give him the name Jesus instead of Immanuel?

3. A dream plays a crucial role in this incredibly important passage. Why? Is there something I should learn from that?

Teaching paths for this passage often include instruction or reflection on the names Immanuel (God with us) and Jesus (the Lord saves). Or we glean a great deal of wisdom from considering the faithfulness of Joseph and his trust in the message of God, and his faith in the future provisions of God.

Joseph is exhibiting great compassion for Mary in wanting to handle the unexpected pregnancy in a fashion that will not expose her to humiliation or shame. In psychological terms, he is using his static feminine energy. This is the part of Joseph that is sensitive to other people’s pain, and cares for their well-being. On the other hand, he has a bent toward the masculine side that pays attention to rules and society’s order. The rules call for a divorce and he feels the need to follow the rules. This internal tension is often exemplified in the conflict between the mind (typically ruled by logic) and the heart (sensitive to emotions and intuition). This is the dilemma of the push and pull of the masculine and feminine parts of our self. For Joseph this results in a compromise; he decides to put her away (as a nod to the static-masculine need to follow the rules), but to do so privately (out of respect for the static-feminine need to be compassionate).

There is another voice that Joseph hears. It is a divine voice within, that is personified in an angelic figure and points to a different way. The voice encourages him to take a radical approach; stay with Mary and have the child. This is the dynamic energy of both the masculine and the feminine parts. It beckons him to ignore the internalized opinions of others, push against the norms of the culture and embrace the prospect of a new adventure, a new way of thinking, a new way of risk-taking, a new way of living. For Joseph, this is the embodiment of the name of Jesus; the Lord saves. Joseph is becoming a new creation where all the different aspects of himself, the masculine side, the feminine side, the static energy and the dynamic energy all have a voice in the decisions and choices of his life.

All of this came to Joseph in a dream. Maybe we should pay more attention to dreams. Matthew’s account of the birth and protection of Jesus actually contains four dream stories. We will consider the significance of this when we look at the passages from chapter 2 of Matthew.

The Image of the Self

Dear Savannah and Sutton,

When I take a trolley here in the city, I often pass by buildings that have graffiti painted on the walls. In some cases I can see that the wall has been painted over many times, resulting in layers upon layers of graffiti. I feel like that is also true of humans. Advertisers, social media, comments from friends, comparisons to others, religious rules, and social norms are all sources of “graffiti” that covers over a person’s true identity. I know that even my parenting contributed another layer of paint to the masking of your true self, and I am sorry for that. I hope that the inward journey has already led to a re-discovery of the beautiful, wonderful, magnificent you that has always formed the core of who you are.

-Dad

Inside Out Lectionary Letters

Year A - Third Sunday of Advent

Readings for December 14, 2025

Isaiah 35:1-10   /   Psalm 146:5-10   /   James 5:7-10   /   Matthew 11:2-11

Psalm 146:5-10

The final five psalms all begin and end with the Hebrew phrase Hallelujah Yah (Praise the Lord). They serve as a final doxology in the collection of songs, focusing on praise as a vital aspect of faith.

In Psalm 146, the listener is cautioned against trusting in earthly power, and invited to put hope in the Lord God. The psalmist contrasts the fleeting power of human leaders with the eternal reign of God. It celebrates God as the faithful Creator and compassionate King. In verses 7-9 we find a link to the Gospel lectionary reading for the week, in that the list of God’s attributes are comparable to the declarations of Jesus’ ministry in Matthew 11. It is both a psalm of comfort and a call to trust in God.

The journey of faith invites us to move from the obsession we have with outward circumstances and events to reflection on the inner world of thought, feelings, intuition, conflict, fear and faith. We now move from simply taking in information through our senses to listening to the inward dialogue of our soul. We move from seeing creation in terms of the heavens, earth, sea and all that is within them, to considering the mind, the heart, the unconscious and all that is within them.

In the inner space of our being we consider the parts of ourselves that are oppressed and marginalized by our own defense mechanisms. We try to hear the voice of those parts of ourselves that are malnourished and hunger for grace instead of judgment. We search for the keys to unlock the chains of criticism that have kept us from living full and free.

Our inner journey is often hindered by our preoccupation with those whose power is temporary, whose judgement is skewed and whose treatment of us is objectively wrong. We give them royalty status because when we first encounter them we are children. We have no experience against which to compare their statements, treatment or behavior. We don’t know that they are mortal with their own set of problems and dysfunctions. So we hold onto beliefs about ourselves that are not based on truth, but rather based on another person’s psychosis. The journey inward opens up our vision to a self that is underneath all of the distorted graffiti of our outward experiences. It is a self that holds the image of the divine. It is a self that was and is and always will be fearfully and wonderfully made.

Prayer

Lord, I put my trust in You—the Eternal One who reigns forever. Guide me as I try to wean myself from relying on shifting human opinions and powers, and root me instead in my true authentic self. Open my eyes to see the vulnerable and wounded side of myself so that I might then actually have eyes to see the wounded around me. And give me courage to act in love toward both. Amen.

Today’s Healing, Tomorrow’s Hassle

Dear Savannah and Sutton,

I remember that your grandma (Mimi) used to say, “You can’t have privilege without responsibility.” I think what she meant was that with every gift, every talent, every blessing and every opportunity comes a responsibility to use what has been received in life-giving ways. And, there are a million different ways to do that. Often the responsibility feels like work; sometimes hard work. But I think that in the work you discover that there was more to the gift than you ever imagined. (The privilege of having you two as daughters is the perfect example.)

-Dad

Inside Out Lectionary Letters

Year A - Third Sunday of Advent

Readings for December 14, 2025

Isaiah 35:1-10   /   Psalm 146:5-10   /   James 5:7-10   /   Matthew 11:2-11

Summary of Matthew 11:2-11

In this passage, John the Baptist is in prison. He hears reports about Jesus’ ministry and sends his disciples to ask Jesus, “Are you the one who is to come, or should we expect someone else? Jesus responds by pointing to the signs and wonders that are part of his ministry. 

After John’s disciples leave, Jesus turns to the crowd and affirms John’s ministry. Jesus identifies John as the messenger foretold in Malachi 3:1: “I will send my messenger ahead of you, who will prepare your way before you.”

Scripture as a Mirror of the Soul

Matthew 11 continues the story of John and his cousin Jesus. John, who is in prison, sends some of his students to talk with Jesus. We don’t know if John is wondering if Jesus is actually the Messiah, or if he simply wants his students to see for themselves. Jesus responds to their inquiry with a listing of the outcomes of his ministry. However, he concludes with a rather cryptic statement; “Blessed are those who do not fall away on account of me.”

Who would fall away on account of Jesus? I can’t imagine it would be the blind who received their sight, the lame who could now walk, those with leprosy who were healed, those whose lives were extended or the poor who received hope. But maybe…  Maybe the work that follows healing is not easy. What happens when a person’s sight is restored and what they see is repulsive, or when a person can walk again and is expected to carry a full work load. How about when a person is healed of leprosy but still has to deal with the horrible community stigma associated with one who had that disease, or when one’s life is extended but still faces hostile family conflicts. What about the person who hears the good news for the first time, but sees no economic relief to the plague of poverty.

Better yet, let’s consider that the outward manifestations of Jesus’ ministry are an invitation to consider the inner healing of our soul or psyche. When I am given eyes to see social injustice in places I had never seen it before, what am I to do with that? Or what if I catch a glimpse of how I have benefited from social systems that honored me with privileged status but in so doing kept others oppressed? I may not have asked for that privilege, nor ever intended for others to be hurt, but that’s how social systems sometimes work. My blinded inward eyes see and I don’t like what I see.

How about the toxic attitudes within that fester like a leprosy of the heart. I externalize all those toxic attitudes and project them onto others. I vilify others, treating them as despicable, and ignore the parts of me that exemplify those same characteristics which I accuse others of having. The healing within takes a lot of work, and feels like a far greater miracle than the external healing of skin disease.

The work of inward healing is not easy, but it is incredibly rewarding. The transformation of our identity can be painful, but it also brings with it unimaginable freedom. Living in harmony with our true self is itself a spiritual revolution, and blessed are those who don’t fall away from the work simply because it’s work.

Hearing Our Wounds

Inside Out Lectionary Letters

Dear Sutton and Savannah,

You amaze me with how much you juggle; job demands, a marriage relationship, two children in diapers, and numerous other commitments. How do you do it? Finding time to reflect on the inward journey seems impossible when life circumstances demand your constant engagement. If you find spare moments, or budget personal time, I encourage you not to fill it with guilt, or cram it with a check list of health activities. Just breath. Sit for a moment and notice what it feels like to rest. I know it won’t last long, but have a moment where nothing is everything.

I love you, -Dad

Year A - Second Sunday of Advent

Readings for December 7, 2025:

Isaiah 11:1-10   /   Psalm 72:1-7, 18-19   /   Romans 15:4-13   /   Matthew 3:1-12

Psalm 72:1-7, 18-19 

This psalm may have been a coronation prayer for King Solomon, asking God to empower the king to rule with justice and compassion. As indicated in verse 20, Psalm 72 concludes Book II of the Psalms. Book II is comprised of Psalms 42–72. These Psalms are described in verse 20 as the prayers of David, son of Jesse. Maybe this was David’s prayer for the coronation of his son.

Psalm 72 paints a picture of the ideal king. It celebrates both human kingship under God and the divine promise that one day God’s rule of peace, justice, and abundance will fill the earth. The psalm closes with doxology, blessing the Lord God of Israel who alone does wondrous things. His glorious name is to be praised forever, and His glory will fill the whole earth.

One of the axioms regarding inward work is that we project outwardly what is happening inwardly. We often don’t see this in ourselves, because much of the inward life is happening unconsciously. We have fears we try to ignore, biases we try to deny, conflicts with our shadow side, and patterns developed in childhood that often rule our outward behavior. Even though the Psalm may be divinely inspired, it still reflects the inner journey of the writer. Thus it can be an instructional psalm as to how we might hear our inner voice.

The psalmist wants justice, righteousness and prosperity. He sees in the world around him the very thing he longs for inwardly. Probably all of us can relate to the pain of injustice; the feeling of being cheated, mistreated, abused, and powerless to bring about change. The outward injustice may have long since subsided, but the inward wounds may last longer than we could have imagined. Self-righteousness may grow as a salve for the unhealed wounds, but true righteousness is thwarted by bitterness, resentment and vilification of those in power.

The anger of our wounded parts needs heard. The fear attached to the darkness of our feelings, needs acknowledged. The loneliness of our shame needs accompanied. The psalmist wants the oppressor crushed. That’s the outward solution to the inward pain. It might bring some relief, but not inward healing; not redemption. As the psalmist declares in the closing doxology, it is divine love, the Lord God, who takes up residence within us, that alone is able to do marvelous things. We are invited into the journey of facing our wounds and our anger, our feelings and our fear, our shame and our loneliness. And to do so with a posture of grace, curiosity and hope. As the inner world experiences healing, we are one step closer to the coronation of a new world order.

Prayer

Lord, reign in my heart with justice, compassion, and peace. Let Your love transform and redeem. Align my inner life with Your ways so that my thoughts, words, and actions reflect Your kingdom. May the peace You bring to me overflow into blessing for others, until the whole earth is filled with Your glory. But for now, maybe just a little bit of peace from 8-9pm after the kids fall asleep! Amen.

The Parts of our Personality

Dear Sutton & Savannah,

There is so much joy in watching your kids (our grandkids) grow. Even at this point, where you are still counting their age by weeks, their personality begins to form in such unique ways.

There are so many parts that comprise a person’s personality. I feel like the reading for today provides an opportunity to explore various parts of ourselves by seeing the characters of the story as emblematic of aspects of our personality. For example, John preaches a message of judgement. Can you identify a part of you that has a voice of judgement? Jesus comes with a message of redemption. Do you ever hear a voice of redemption inside of you? Let’s see where the story takes us.

I sure do love you, -Dad

Year A

Inside Out Lectionary Letters

Second Sunday of Advent - December 7

Isaiah 11:1-10 / Psalm 72:1-7, 18-19 / Romans 15:4-13 / Matthew 3:1-12

Summary of Matthew 3:1-12

This passage introduces John the Baptist as the forerunner of Jesus’ ministry. John appears in the wilderness of Judea, preaching a message of repentance. Matthew identifies him as the fulfillment of Isaiah’s prophecy.

John lives an austere life, wearing camel’s hair clothing with a leather belt, and eating locusts and wild honey. People from Jerusalem, Judea, and the surrounding region come to him, confessing their sins and being baptized in the Jordan River.

John harshly rebukes the Pharisees and Sadducees. He warns them not to rely on their status as Abraham’s descendants, but to produce fruit in keeping with repentance. John contrasts his baptism of water for repentance to the greater baptism of Jesus which is with the Holy Spirit and with fire.

Scripture as a Mirror of the Soul

This weeks reading introduces us to the ministry of John the Baptist. John is a dramatic character, whose words match the exotic nature of his lifestyle. He is provocative, even divisive. This passage, as well as this character, serve to introduce the ministry of the Christ. This passage provides a wonderful image of the nature of the prophetic voice, which is both forth-telling (the salvation message) as well as fore-telling (the anticipation of the work of Jesus). The problem with being a prophet is that they often get stoned (figuratively and literally).

The passage sets the stage for Jesus. An argument could be made that the point of these few verses is the baptism of Jesus by water and by the Holy Spirit, followed by the affirmation of the Father. But it is also worth exploring the nature of the prophetic voice as an expression of personality, and the inward nature of the work of Jesus in burning away “the chaff.”

If we begin with the premise that all of us have within us different parts of our personality, then we might be led to ask the question, “how do these parts of ourselves grow, stay healthy, and work with the other parts to enable us to flourish?” In other words, how do we increase our self awareness and uncover the richness of the soul? 

These parts seem to have some consistency across humanity, but they also seem to be subjectively formed by each person’s experience, reflection and genetic makeup. For example, each of us seems to have aspects of ourselves that reflect a masculine perspective or voice and a feminine perspective or voice. We also tend to have parts that seem neither masculine nor feminine, but rather androgynous. There are parts of us which seem rather undeveloped and may come across like an infant, a child or an adolescent. We might have a part that dominates and another part that mostly stays silent until called upon. This type of framework raises questions about scripture which we may have never before asked.

John the Baptist speaks with a prophetic voice. In psychological terms it would be called the dynamic feminine voice. That voice or part of a person tends to be deeply connected to an intuitive sense. It comes to conclusions not necessarily by facts and logic, but rather by sensing something is true. John senses the truth in his cousin Jesus and courageously proclaims it. 

At the same time John has a strong masculine approach. He lives in the wilderness, wears animal skins and demands a decision or choice. The way he integrates the two very different parts of himself draws a crowd from across the countryside, and sets the stage for the coming Christ.

A traditional approach to this passage might be to ask if there are sins for which I need to repent. Or to consider if being baptized would be the next appropriate step in declaring a commitment to the Kingdom of God. And if that resonates with you, great. However, how might this passage lead toward the inner journey? Here are some questions that might be derived from the text and lead to inward reflections:

1. What might the prophetic voice within me want to change in me so that the way of Christ could come to pass in me?

2. What part of me might resemble the Pharisees and Sadducees? (Appearing religious, but no evidence of love. Following the rules, but not the spirit behind the laws.)

3. Can I identify a judgmental voice inside of me? When is it helpful? When is it counterproductive? Can I identify a redemptive voice inside of me? Is it easy or hard to listen to that voice?

Grace Toward Ourselves

To Sutton and Savannah, my two incredible daughters (and anyone else who might be interested),

The Lectionary is a series of weekly readings from the Bible that spans 3 years. It is intended to take the reader or listener through all sections of scripture. To do that the weekly readings include four readings: a Gospel reading, a Psalm reading, an Old Testament reading and a 2nd New Testament reading. My reflections are going to focus on the Gospel reading and the Psalm reading. I will send out the Gospel reading on Monday and the Psalm reading on Thursday. These will be sent during the week prior to the Sunday when they are used by many churches worldwide. If you want to read the actual scripture, you can tap or click on the scripture reference and it will take you to a website that will show you the reading.

-Dad

Inside Out Lectionary Letters

Year A - Psalm Reading

First Sunday of Advent (readings for November 30, 2025)

Isaiah 2:1-5 / Psalm 122 / Romans 13:11-14 / Matthew 24:36-44

Scripture as a Mirror of the Soul

Psalm 122 

Psalm 122 is one of the Songs of Ascents, believed to have been sung by pilgrims traveling to Jerusalem for festivals. The psalm is attributed to David and expresses joy and reverence for the city of Jerusalem as the spiritual and communal center of Israel.

The reference to thrones of judgment highlights Jerusalem not only as a religious hub but also the political seat of David’s dynasty. Justice, worship, and unity converge there.

The call to pray for Jerusalem’s peace has enduring significance. In Hebrew, “shalom” implies more than the absence of conflict—it includes wholeness, prosperity, safety, and harmony. For the psalmist, Jerusalem’s peace meant the flourishing of the entire community.

How does this Psalm draw us toward the inner journey of faith? Well the opening of the passage invites us to go to the house of the Lord. Jesus states in John 14 that if we love Him, we will obey his commands, and the Father will love us and make His home within us. We have become the house of the Lord. We are the new Jerusalem where God’s Spirit takes up residence. So the application of this Psalm to our life is to journey inward; to identify the many tribes or personalities within us, and to seek peace or integration.

We are invited to pray for the peace of our inner Jerusalem, the core of our identity. We seek the wholeness that comes with peace. Until we make peace within, there will not be peace outwardly. And the path to peace is not through destruction, but through love. We are invited to love inwardly by receiving, and practicing, a radical form of grace toward ourselves. It is a love that takes the hurting parts, the parts that evoke shame, the parts that hold grief, the embarrassing parts, the shadow parts and treats them with love. The prosperity that comes from love honors all of who we are by ushering in peace.

Prayer

Lord, unite the scattered parts of me and fill me with Your shalom. May the peace You give me ripple outward into my relationships, my work, and my world. Amen

Introduction to the Inside-Out Lectionary Letters (Advent 1)

To Sutton and Savannah, my two incredible daughters (and anyone else who might be interested),

As you already know, I don’t have many answers. I do have reflections, questions, thoughts and a lot of curiosity that I plan to share in this project. I hope you share yours as well.

I think scripture is often used by the Christian community as a weapon, a defensive explanation of values, an exploitive evangelistic mandate, an excuse to not engage, and an escape from responsibility. As a result, it is often dismissed by the non-Christian community.

Scripture may be a wonderful revelation of the Divine. But could it not also be a revelation of the Divine work within us of healing, restoration, integration and wholeness? This will be a three-year exploration of that theme.

This project follows my belief that the first step in understanding the Bible is to consider it as a revelation of that which is going on inside of the human soul. Stories that last for generations do so because they resonate with our inner journey. So what is the inner story that is depicted in the characters, plot lines and settings in scripture? Nothing really changes outwardly in our lives until something changes inwardly. So instead of looking at scripture as a collection of good stories and moral teachings, let’s look at how it invites us to reflect on our inner journey, nothing more. Then, if our inner soul heals and grows and flourishes, the outward life will reflect that change.

-Dad

P.S. Obviously, you don’t have to read any of this. My writing is probably nothing more than my desire to be known. And really what I most want you to know about me is this: I love you and am so proud of you just as you are. You two are the best!

Year A - Gospel Reading

First Sunday of Advent (readings for November 30, 2025)

Isaiah 2:1-5 / Psalm 122 / Romans 13:11-14 / Matthew 24:36-44

Summary of Matthew 24:36–44

Jesus speaks to His disciples about the unexpected nature of His return (often called the Second Coming). He emphasizes that no one knows the day or hour—not the angels in heaven, nor even the Son, but only the Father.

Jesus compares His return to the days of Noah, when people were living ordinary lives—eating, drinking, marrying—right up until the flood came and swept them away. In the same way, people will be caught off guard when the Son of Man comes. He uses the examples of two people in a field or two women grinding grain: one will be taken, and the other left, showing the sudden and selective nature of His return.

Jesus urges His followers to be alert and ready, because the Son of Man will come at an hour you do not expect.

Scripture as a Mirror of the Soul

The Gospel Lectionary reading begins with a very confusing set of images, supposedly intended to encourage people to be ready. The context is that Jesus is providing some of his last teachings to his disciples just days prior to his crucifiction.  He tells them about ominous times to come. 

1. In the future there will be a coming of the Son of Man.

2. No one knows when that will happen.

3. So, be ready.

However, it is hard to tell what “being ready” entails, or what the reward is for being ready. Here is what feels confusing:

1. In one analogy the return of Christ is compared to a thief!

2. In another analogy, the return of Christ is compared to a Master who cuts his unfaithful servant into pieces!

3. In one section the thief presumably takes the good stuff and leaves the bad behind. In another the Master takes the bad stuff, destroys it, and leaves the good stuff behind.

4. In the comparison to the days of Noah, we are simply told that the people were eating, drinking, and marrying, none of which is prohibited behavior, yet they were all destroyed.

5. The passage begins with men and women at work, half are taken and half are left behind. We don’t know if the good are taken, or the bad are taken. Their behaviors give us no clue.

The Christian community certainly makes a lot of assumptions about this reading, but many conclusions are not supported by the text. However, if we view the text from the perspective of “integration” (spiritual health and wholeness) we might find a more coherent understanding.

Concerning the two people in the field, is the hope that I am the one saved at the expense of the other, or is the hope that both are redeemed? If they both represent parts of me, then one might be my ego and the other my shadow. Integration is the only way both are saved.

Likewise, the passage speaks of both my masculine and feminine sides. One part I typically associate with my identity and the other I minimize as an inferior or inappropriate part of myself; again, my shadow. Through the hard work of acknowledgement-acceptantance-assimilation, the shadow portions of my life help me to redeem the out-of-balance portions of my life. Integration of these disparate parts is what brings about wholeness. Otherwise I lose them. They are stolen. They are pushed into the flood waters of the unconscious.

So, be ready to hear the voice of the unconscious. Listen to the shadow’s cries. Don’t be afraid of the dark, nor overly confident of the light. God’s Kingdom comes and God’s will is done when heaven and earth meet in me and in you. Then, not only are we transformed, but the way we interact with our respective communities is forever changed.