Regrets, I’ve Had A Few

Dear Sutton and Savannah,

I am always taken back when I hear someone say, “ I have no regrets.” I can’t relate. For some reason my mind replays uncomfortable conversations, missed opportunities, avoidable blunders, and reactive interactions that hurt people I love. The weight of those memories can be debilitating. I want to be quick to say, “I’m sorry,” and to take responsibility for any consequences of my choices. However, I also want to treat my past with grace and operate from the posture that my choices were the best I knew to do given the resources, knowledge and level of maturity I had at the time. History is wasted if I don’t learn from it, but today is wasted if I simply ruminate on history.

-Dad

Inside Out Lectionary Letters

Year A - 5th Sunday in Lent (Texts, Art, Hymns)

Readings for March 22, 2026

Ezekiel 37:1-14 / Psalm 130 / Romans 8:6-11 / John 11:1-45

Scripture as Mirror of the Soul - Psalm 130

This psalm shares a common thread with Psalm 121, which we explored a few weeks ago. Both are part of the Songs of Ascent—psalms likely sung on the pilgrimage to Jerusalem. But they face in different directions. Psalm 121 gives voice to anxiety about the future and moves toward trust. Psalm 130 turns its gaze backward, into regret, and begins the slow movement toward mercy.

When fear of the future and guilt from the past take hold, they compress the present. The soul becomes trapped between what might happen and what has already happened. The psalmist names this condition honestly: “Out of the depths I cry…” This is not mild discomfort. It is a cry from beneath the weight of something that cannot be easily lifted.

We know this weight. Regret can settle into the soul like a chain we continue to carry long after the moment has passed. Dickens captured this vividly in A Christmas Carol, where Marley is bound by the burdens he forged in life. Psalm 130 speaks from that same place—the recognition that something within us is heavy, tangled, and unresolved.

And yet, the psalm does not end in despair. It turns, slowly, toward what it calls the “unfailing love” of the Divine.

Love is the only force capable of meeting this depth.

But here is where the inner struggle becomes clear. We tend to look for love outwardly—to earn it, secure it, or prove ourselves worthy of it through relationships, achievement, or approval. And even when we receive it, something in us remains unsettled. The deeper issue is not the absence of love around us, but the difficulty of allowing love to take root within us—especially in the parts we have judged, hidden, or rejected.

Psalm 130 invites a shift from striving for love to becoming receptive to grace.

Forgiveness, in this light, is not a transaction. It is an integration. It requires that the self-righteous parts loosen their grip on judgment, and that the shame-bearing parts release their defenses. Neither part disappears. Instead, they are invited into relationship—held together by a deeper current of mercy.

This is the inner pilgrimage.

The journey to the sacred is not about leaving parts of ourselves behind, but about allowing all parts to be gathered into a wider field of grace. When love begins to move in both directions—toward the parts that judge and the parts that hide—the weight begins to shift. Not instantly, but noticeably.

And perhaps that is what redemption looks like:
not the erasure of the past, but the transformation of our relationship to it.

First There is Grief

Dear Sutton,

I am writing this entry on your birthday. Doing so reminds me of how grateful I am to be your dad. There is no one like you. You are gifted, talented, beautiful inside and out. I have no doubt you could do anything you set out to do. I also know there are typically huge setbacks along any path you might choose. My hope and prayer is that you find those things that resonate with who you are at your core; the things that bring you both joy and fulfillment. When that happens, the rest of us get to drink from the overflow of your life.

-Dad

Inside Out Lectionary Letters

Year A - 5th Sunday in Lent (Texts, Art, Hymns)

Readings for March 22, 2026

Ezekiel 37:1-14 / Psalm 130 / Romans 8:6-11 / John 11:1-45

Summary of John 11:1-45

Jesus hears of the illness of his good friend, Lazarus. He delays going to see him for a few days. When he finally arrives in Bethany, which is where Lazarus and his two sisters have their home, he finds out that Lazarus has died and is already buried in the tomb. The passage tells of Jesus’s emotions, those of Mary and Martha, and even of the disciples.

The disciples were anxious about their safety (v.8). The sisters seemed concerned about their brothers health (v.3). Martha was grieving (v.21). Mary was grieving (v.31). She wept. The friends wept (v.33). And Jesus wept (v.35).

Scripture as a Mirror of the Soul

This passage is filled with grief, and grief is a powerful emotion. There are grief counselors, books on grief, videos on grief, cycles of grief and widely accepted treatments for grief. All of them have their place. Anyone experiencing overwhelming grief should avail themselves of any of these resources. There are no spiritual bonus points for trying to address grief alone.

I wonder if Lazarus experienced any grief? Did he experience the afterlife before returning to his earthly life? If so, was it difficult for him to wake up back in his earthly body? Was he forever changed? I guess we don’t know.

What if we think of Lazarus as a part of us? What happens when a dream dies? When an idea gets squashed? When a career path gets canceled? When a relationship falls apart? When a hero disappoints? The loss can be profound, and the grief can be debilitating.

Death of any sort feels so final. And denying the feeling doesn’t make it go away. The message of resurrection doesn’t deny the pain of death, nor does it deny death itself. Rather it says there is more, even when it feels like there is no more. But the body, the mind and the soul can’t rush to the “more.” Grief demands its space. It forces reflection. It creates a pause in everything we deem important. Time seems to fold in on itself. Grief painfully turns the soil of the heart and then, slowly, creates room at the very core of your being for something different; a new path, the seed of a new idea, a different perspective on life itself. But first there is grief.

Enemy Pie

Dear Savannah and Sutton,

You know I love children’s books. A delightful one is “Enemy Pie” by Derek Munson. This is the story of how a young boy’s enemy becomes a friend. Maybe this should be required reading for every adult.

-Dad

Inside Out Lectionary Letters

Year A - 4th Sunday in Lent (Texts, Art, Hymns)

Readings for March 15, 2026

1 Samuel 16:1-13 / Psalm 23 / Ephesians 5:8-14 / John 9:1-41

Psalm 23

This particular psalm would certainly be included in a list of the most familiar passages of sacred literature. It is poetic, inviting, and filled with beautiful images and symbols. It does not have a list of complaints, nor a list of requests. It just makes statements of trust and the basis for that trust. The two primary metaphors are God as a shepherd (verses 1-4) and God as a host (verses 5-6).

The perspective of all of these Lectionary Letters is to consider what scripture is saying concerning our inner life. In addition, this week in the gospel reflection we introduced the idea of active imagination. Let’s use our imagination again to consider the inner life as reflected in the words of Psalm 23.

Verse 1-2. Transport yourself in your imagination to a green meadow, a park, or a trail. Stop and rest. Sabbath is not about a day of the week, but about a spiritual practice of renewal. What parts of your emotional life are exhausted? What parts have been working overtime to protect your hurts, or to keep your anxiety at bay. With gratitude for their hard work, give them a chance to rest, to breathe, to compose.

Verse 3. Move to the quiet waters of the unconscious. Acknowledge the depths you have yet to explore. This isn’t a race to inner health, but rather being present for the work that emerges as we are ready. Restoration requires an investment of time, and time is essential to its work.

Verse 4. In the shadows, lurk the unknown and the barely known parts of the self. And it’s often the barely known that generates the most apprehension and fear. But there is a divine voice within that prods, guides and protects. It knows the way.

Verse 5. There are so many inner conflicts, sparked by enemies that seem to beat you down. The psalmist invites us to imagine a table where we share a meal with all of these antagonists. There might be a part of you that has been imprinted by a parent with the message, “I’m not good enough.” Or an experience that formed a wound inside that is kept hidden out of shame. Then there are the inner enemies that speak with a message of guilt or failure or fear. At the table of enemies we share the most delicious pie and allow healing, understanding and grace to overflow.

Verse 6. All of these parts live in the same inner house, and every room of the house becomes a space for understanding, insight and integration. Welcome to the mansion of prayer.

Creating Space for Imagination

Dear Savannah and Sutton,

You and your children fill me with wonder and awe. I love when their imagination soars, when they create new games, when you envision a novel solution to a perplexing problem or when you speak of a better tomorrow. Imagination needs exercise just like muscles do. I hope you regularly create space to let your mind wander, your thoughts expand and your dreams take flight. The world needs more of your imagination.

-Dad

Inside Out Lectionary Letters

Year A - 4th Sunday in Lent (Texts, Art, Hymns)

Readings for March 15, 2026

1 Samuel 16:1-13 / Psalm 23 / Ephesians 5:8-14 / John 9:1-41

Summary of John 9:1-41

This passage relays the story of Jesus healing a person who had been unable to see for his entire life. The story captures the reactions of the person who was healed, his parents, the disciples, the neighbors, and the religious authorities.

Scripture as a Mirror of the Soul

The psychologist Carl Jung, used the phrase “active imagination” to describe the process of recreating a dream scene while awake, and participating in how it unfolds. It is intended to be a way of engaging directly with the unconscious. Instead of passively observing dreams or limiting them to symbolic analysis, active imagination invites the dreamer to step back into the dream world, interact with its characters, and allow the story to continue. It is essentially a dialogue with different parts of the psyche. I view active imagination as part of a larger practice of spiritual imagination.

Jesus invites the disciples to not be limited by the religious dogma that disabilities were somehow a consequence of sin. Jesus’s actions invited the religious authorities to imagine the Sabbath rules as being subservient to the value of doing good. Jesus invited the person born without sight to imagine what faith could bring to pass. And He invites all of us to imagine how sight might actually get in the way of seeing.

This would be an ideal time to use active imagination to recreate the scene found in John 9. Imagine walking with Jesus; modern day or ancient times, you decide because this is your imagination. You come across someone who cannot see. What is your first reaction? Avoidance? Walk faster? Offer a simple greeting? Then someone nearby asks an awkward question about this man or his parents being sinners. Do you bark back, “Hey, this man may not be able to see, but he can certainly hear.” Or do you simply cringe inwardly?

You can engage with all the characters of the story. The stories of Jesus invite us to be participants. But let’s take it one step further. Imagine you are the person who cannot see. What does it feel like to be talked about like that? What does it feel like to be unable to work, and have to depend on the generosity of others for your sustenance? What would be your reaction to Jesus’s words as you listened to Him talk about you to others?

If Jesus is inviting you to see with new eyes, hear with new ears, and speak with a new voice, what does that mean? Use your imagination to speak to the rule-keeping-Pharisee part that lives in you. What does the Divine voice within need to say? Use your imagination to speak to the wounded and ostracized part of you. What does that part of you need to hear from the new voice within? How might this imaginative journey enable you to see yourself in new ways, hold your pain in compassionate ways, and envision a future in hopeful ways. This story is for you and me to hold, feel, taste, wrestle, squirm, cringe and discover. Let the imagination run free.

Do You Want To Be Right, or Be In Relationship?

Dear Savannah and Sutton,

Being right is often not the most important thing. Just like fixing the problem is often not as important as hearing the problem. Relationships are funny that way. Sometimes the person you love just wants to be heard, not to be fixed. Sometimes the person who loves you just wants you, not your solutions; they want your presence, not your presents.

-Dad

Inside Out Lectionary Letters

Year A - 3rd Sunday in Lent (Texts, Art, Hymns)

Readings for March 8, 2026

Exodus 17:1-7 / Psalm 95 / Romans 5:1-11 / John 4:5-42

Psalm 95

The author of this psalm is not known. Nor do we know when it was written. It is considered a “royal psalm” and is believed to have been read or sung during temple festivals.

The psalm can be easily divided into four parts:

Vs. 1-2 An invitation into the presence or space of the Divine.

Vs. 3-5 The song of creation.

Vs. 6-7 The description of relationship.

Vs. 8-11 A warning about relationship based on Israel’s history.

The historical warning points to a time that seems to correspond to the story of the Israelites found in Exodus 17:1-7, and its parallel in Numbers 20:1-13. This is where God provided water from the rocks for the thirsty Israelites. Because of the Israelites contentious ways, Moses called the place Meribah, which means quarreling.

Most people have an inward drive to be right. My mom used to say, “a little knowledge is a dangerous thing.” That saying corresponds to the term given to those entering into their second year of college. They are called sophomores, which corresponds to the term sophomoric, which means foolish, immature, poorly informed and overconfident of knowledge. Quarreling often centers around a desire to be right, a need to be right or a drive to win.

Relationships invite us to listen, to learn, to grow together.

Knowledge is a very good thing. But knowledge is always incomplete. Paul says it beautifully in the letter to the Corinthians when he is speaking about love: “Now we see but a poor reflection as in a mirror; then we shall see face to face. Now I know in part.” Love invites us to recognize our limitations.

I have a friend who has tried to change his language to reflect his respect for relationship. So, he has tried to permanently end his use of the phrase, “I am right,” and replace it with “I think I’m right, but I could be wrong.” (That’s a good move, because he is actually wrong most of the time.)

Is Peace Possible?

Dear Sutton and Savannah,

Which people in your life do you find fascinating or intriguing? Have you ever wondered why? What inner part of you is being enlivened by their personality? If you have minimized that part of you, maybe give it some attention this week. You might find that there is a fascinating and intriguing part of you that is just waiting to be heard.

Conversely, which people in your life do you find irritating or triggering? You probably think you know why. But consider what inner part of you is being triggered by their personality or actions. Is there, by chance, an inner part that has similar attributes to that which is outwardly frustrating in others? Maybe give it some attention this week. You might find there is a wounded part of you that just wants to be acknowledged.

-Dad

Inside Out Lectionary Letters

Year A - 3rd Sunday in Lent (Texts, Art, Hymns)

Readings for March 8, 2026

Exodus 17:1-7 / Psalm 95 / Romans 5:1-11 / John 4:5-42

Summary of John 4:5-42

Jesus travels through Samaria and stops at Jacob’s well near the town of Sychar, where he encounters a Samaritan woman drawing water at midday. What begins as a simple request for a drink becomes a layered conversation about “living water,” worship, identity, and truth. Jesus reveals knowledge of her personal history without condemnation and speaks of a time when worship will no longer be confined to sacred locations but rooted in spirit and truth. The woman leaves her water jar and tells others in her town, and many Samaritans come to believe through her testimony and through their own encounter with Jesus.

Scripture as a Mirror of the Soul

There is so much in this passage. Where do you begin? Read it again and pick just one thing on which to reflect. If I had to pick just one, it would be the statement of the author in verse 9: The Jews have nothing in common with the Samaritans (also translated, the Jews don’t associate with the Samaritans). Why? Well, tell me how much time you have. This animosity has been fermenting for 700 years, ever since the Assyrians conquered the northern kingdom of Israel. And there is probably enough anger and hurt for it to last another 700. They are each other’s “scape goat.” They are each other’s shadow side.

Imagine, for a moment, how you like to be seen by others. Now, what are the stories or actions, thoughts or attitudes, that would ruin that reputation if anyone found out. That’s the stuff we push down, fight, try to ignore, keep in secret and pray to God that it never slips out. This is also the stuff that we project onto others. We vilify another culture, political party, neighborhood, race, family member, or religious tradition. The outward divide mirrors the inward disconnect with the shadow side. And there will be wars and ruminations of war outwardly as long as the inward battle is ignored.

This weekend the US and Israel engaged in war with Iran. The conversation typically centers around nuclear capacity, economic stability, or national security. And, these are important issues. But I would contend that these cataclysmic actions are taken by men and women whose every decision is affected by their inner wounds, unresolved issues and conflicted identity. Inner anger becomes outward hostility. Inner shame becomes outward cynicism. Inner neglect becomes outward entitlement. Inner belittling becomes outward bullying. Inner pain becomes outward aggression.

Jesus offers a different way. He steps into the gender divide, the economic divide, the cultural divide, the religious worship divide and speaks of a new way. He brings the hidden shadow parts of the Samaritan woman to the forefront and holds them with respect, kindness and love. He exposes the wounds, not to exploit, but to heal.

Peace doesn’t come by force, coercion or destruction. Surrender or detente might, but not peace. Peace comes when one person allows the inmost parts of oneself to be acknowledged, accepted and transformed by love. And then outward peace becomes a possibility.

Pack Light

Dear Savannah and Sutton,

I have been reminded this week of how much attention our culture gives to the container that holds our spirit, our personality, our soul. We make so many judgements based on the body (the container) when its primary function is simply to provide the framework within which our being exists. The body is very important, but only in that it provides a form through which love is expressed. Giving attention to the health and wellness of the body is essential, but it should never infringe on the effort needed to tend to the soul.

-Dad

Inside Out Lectionary Letters

Year A - 2nd Sunday in Lent (Texts, Art, Hymns)

Readings for March 1, 2026

Genesis 12:1-4a / Psalm 121 / Romans 4:1-5, 13-17 / John 3:1-17

Psalm 121

Psalm 121 is the second of a group of fifteen psalms (120-134) that are given the title, “Song of Ascents.” Jewish tradition indicates that they were likely sung by people making the pilgrimage to Jerusalem for the three pilgrimage festivals described in Deuteronomy 16. As a caravan would wind through the hills and back country on the route to Jerusalem, these Psalms would keep the traveler focused on the faithfulness of God rather than on the intimidating circumstances.

A pilgrimage is a wonderful metaphor for the inward journey. With quiet imagination we might be able to create an inner landscape of our own personality that resembles the ascent to the sacred space of our inward Jerusalem. Think of the following:

• The joy of starting a new adventure; an inner journey.

• The concern about the best route.

• The strength of the ego, and its reluctance to give over the reigns to any other part fo your personality.

• The strong pull of the dysfunctional ways whose patterns are known, versus the uncertainty of walking a different path.

• The fear of what lurks in the shadows and crevices along the hillsides of this inward trek.

The psalmist poses questions of focus: Is your focus on what villainous traps may be awaiting in each turn of the hills, or on the One who created the hills (v.1)? Is your focus on the promises of heaven, the stumbling blocks of the earth or the One who laid the foundation of both (v.2). Is your focus on what might trip you up or on the Voice within that guides your steps (v.3). Is your focus on the concerns of the day, the fears of the night, or the Architect who set the sun and moon in place (v.6)? Is your focus on trying to avoid what lurks in the shadows, or on embracing the dance of both light and shadow (vs.5,7)?

The pathway to the spiritual center of our inner soul requires that we leave some of the comforts of the familiar parts of our personality, taking only what is essential, and explore parts that feel unfamiliar and unwieldy. Some parts have been unwelcome and have been banished to the wilderness of the unconscious. However the journey to the spiritual center beckons us through the wilderness, often requires some days in the desert, and inevitably brings us face-to-face with the shadows and all that lies therein. The journey is every bit as important as the destination, because here we learn that the sacredness we seek in the destination is already present within us on the journey.

Prayer

Lord, I’ve probably packed too much for this journey. I pray for my own patience toward myself as I stumble under the weight of my own baggage. Letting go of how I want to be seen by others is not easy. But clinging onto it no longer works. So I guess it’s time for my focus to change. Amen

A Mic-Drop Moment

Dear Sutton and Savannah,

I love those moments when something changes your underlying assumptions. It might be a well-timed question from a friend. A kind gesture from a stranger that exposes your bias. A glitch in the matrix. A response from your child that doesn’t fit the teachings of the child development gurus. The moment when you first question how you were raised. A belief that no longer makes sense. A hero who fails. A villain who loves. A piece of wisdom that reaches to the core of the self and changes everything. And the change doesn’t typically happen all at once, but something shifts, and you see with something other than your eyes, and hear with something other than your ears. Maybe Nicodemus should be the patron saint of those moments.

-Dad

Inside Out Lectionary Letters

Year A - 2nd Sunday in Lent (Texts, Art, Hymns)

Readings for March 1, 2026

Genesis 12:1-4a / Psalm 121 / Romans 4:1-5, 13-17 / John 3:1-17

Summary of John 3:1-17

At the outset of John’s gospel, Jesus is revealed through personal encounters rather than through his teachings or sermons. The encounter in this week’s passage is with a Pharisee by the name of Nicodemus. Nicodemus does not appear as hostile. Instead he comes across as curious (filled with questions) and cautious (comes at night).

Scripture as a Mirror of the Soul

One of the paths of the inner journey is to ask what parts of my inner self are represented by the characters of the story. Nicodemus is a Pharisee. They are rule keepers. They know and respect the law and the historical context from which it arises. They might represent an inherited way of thinking. They have learned respect, and they like the order that the law brings to personal life, communal life and spiritual life. That approach exists in all of us, to a lesser or greater degree, and serves a very important function.

When that part within is overbearing or over powering it can crush a person’s spirit, it will squelch creativity, and it will marginalize and punish any other part that dares to step beyond the rules. It should come as no surprise that this part comes to Jesus under the cover of darkness. Often the silenced parts of ourselves emerge at night, outwardly and inwardly. Dreams often become the stage on which those parts of ourselves that have been banished get to emerge from the darkness and give voice to the inadequacy of the rules. The Nicodemus inside of us seems fascinated by the audacity of Jesus in saying the quiet part out loud.

So, what then is the inner part represented by Jesus? Let’s at least begin by considering that Jesus is the divine voice within that invites us to health, wholeness and authenticity. However, the movement to wholeness requires a paradigm shift. The Nicodemus part simply wants a clarification of the system; how should we explain and manage your miraculous healings?

I fear that Jesus’s response has become too familiar to the Christian community. And the popularization of John 3:16 as the “Christian motto” has tamed its radical implications. Jesus says there must be a new birth within. And the divine voice within knows that, but we struggle to surrender to it because it explodes the systems we have come to trust. The honest response of the inner Nicodemus is, “This is crazy!”

Jesus’s words are subversive. And they are not intended to condemn rules, laws or boundaries. Instead, they seem intended to throw the self off balance, to disrupt the ego, to destabilize the way we present ourselves to others. The words expose the inadequacy of linear thinking, the worship of logic, the insatiable inner appetite for the tree of knowledge and the internal infatuation with power. And if that is not enough to blow your mind, consider the comparison in verse 14 between the snake (the shadow side within) and the Son of Man (the divine voice within). At the very least this is an invitation to look at our inner wounds and consider the healing that comes with integration. Whew!

John doesn’t tell us Nicodemus’s response. We will catch up with Nicodemus again in chapters 7 and 19. But here, I wonder if he feels like I do; jaw-dropped speechless at my world having just been turned inside out.

Fight Club

Dear Savannah and Sutton,

I think the fight within yourself is the toughest battle of all. We battle feeling worthy, we battle doubt, anxiety, bodily pain, emotional pain, grief, and so much more. And then there is the guilt of even having these feelings. The weight makes your eyebrows crunch and your shoulders slouch. And if there is no pathway for resolution, and no space for honesty, it all festers. The writer of this week’s psalm has discovered the relief and restoration of surrendered guilt. It appears that the pathway of restoration is filled with the fragrance of God’s love, and dependent upon replacing that guilt with love’s grace. And that begins the work of change.

-Dad

Inside Out Lectionary Letters

Year A - 1st Sunday in Lent (Texts, Art, Hymns)

Readings for February 22, 2026

Genesis 2:15-17; 3:1-7 / Psalm 32 / Romans 5:12-19 / Matthew 4:1-11

Psalm 32

This psalm is attributed to King David. The language seems to match David’s repentance for all that happened in the story of Bathsheba, as found in 2 Samuel 11-12. It is a beautiful hymn of repentance and forgiveness, and it gives us a window into the inner journey of David. Secrecy is paired with misery. Confession is paired with forgiveness. And transparency is paired with mercy.

The psalm bounces around a bit. The inner journey doesn’t often fit an organized timeline, with a rigid sequence of acts and consequences. It is subjective and often moves with jumps and setbacks. However, sometimes it is valuable to hear someone else’s journey and learn from their experience. So let’s look at this psalm.

Verse 8 - The psalmist says, “I will teach you.”

Verse 9 - Replace your temper with understanding.

Verse 10 - The inner secrets just lead to inner torments.

Verses 3,4 - Silence is wasteful, drains your strength and is exhausting.

Verse 5 - Confession is good and forgiveness is great.

Verses 6,7 - Hiding in the Divine is infinitly better than hiding in one’s self.

Verses 1,2,11 - Happiness and joy belong to those who are free from the weight of guilt by receiving the grace of forgiveness, accepting the love of the Divine and letting go of the secrecy of pain and regret.

But I can’t forget Uriah. He doesn’t get his life back. He doesn’t get his family restored. Nor can I forget Bathsheba. Did she lose everything she knew and loved? Did the power of the King negate her wishes and desires? This isn’t a happy-ever-after ending for any of the characters in the story. Admitting wrong and acknowledging guilt can certainly lighten the load of inner anguish. But that very admission inaugurates the posture of regret. And then comes the work of change.

The Shadow Side

Dear Sutton and Savannah,

Rules are helpful in that they set boundaries. And, I truly hope that some of the boundaries we set as parents were helpful. However, rules don’t typically help with desire. Actually, if there is a true desire, rules against it probably just add fuel to the flame. And if you want to turn the flame into an inferno, keep the desire a secret. I wish all of us were better at talking about the very human nature of desire, impulses and emotional reactions. I think that in isolation they quickly become toxic, but when integrated they become incredible sources of energy for movement and growth. My generation could use a lot of help from your generation in doing this.

-Dad

Inside Out Lectionary Letters

Year A - 1st Sunday in Lent (Texts, Art, Hymns)

Readings for February 22, 2026

Genesis 2:15-17; 3:1-7 / Psalm 32 / Romans 5:12-19 / Matthew 4:1-11

Summary of Matthew 4:1-11

The journey of Jesus into the wilderness, to be tempted, is found in this weeks gospel reading. The story follows Jesus’s baptism and precedes the beginning of what has come to be described as his public ministry. The wilderness is likely a desert area between Jerusalem and the Dead Sea. The area was remote enough to feel alone, close enough to the temple for the second temptation and walking distance from a higher-altitude lookout to see expansive space in the third temptation. Jesus fasted for an extended period of time and the temptations he experienced have powerful implications for the inner journey.

Scripture as a Mirror of the Soul

The wilderness or desert is a great description of the unconscious. Jesus was led to this place. It was not a punishment, a place of shame, nor a place of exile. It was a place where he felt led. Likewise, the divine leads us again and again to the expanse of the unconscious. It is the path for expanded spiritual understanding, a necessary experience for greater self-awareness, and creates the conditions for the reformation of identity. The exploration of the unconscious allows us to face our shadow side, and in so doing we begin to see ourselves through a new lens.

The unconscious breaks through in numerous ways. This often happens when we feel the emotions associated with not being in control; fear, anger, embarrassment, shame, exuberance, surprise, nervous laughter. It occurs when our response is grossly out of proportion to the circumstances that elicited our response. And it occurs at night when the defense mechanisms are down and the unconscious creates unexpected storylines and images in dreams. Here, on the path between the conscious and the unconscious, we often meet the shadow side of our self.

There are many temptations the shadow side presents to us. The first is to ignore it, which is particularly dangerous in that it can create havoc in the inner spaces of the unconscious as it clamors for our attention. We are also tempted to surrender to it, giving in to compulsions, urges and desires with no boundaries or guardrails. The movement toward spiritual wholeness is integration.

The passage tells us that Jesus was tempted. There is no temptation unless there is an energy within that desires that which is being offered. Jesus didn’t deny the desire or the impulse. He was hungry. Bread sounds good when you are hungry. He desired power. Power is attractive when you feel powerless. And the acclaim or allegiance of others was appealing, all the more so when one feels alone.

The shadow side invites us into the inner conversation of identity. We are constantly tempted to center our identity around our basic needs (food, shelter, clothing), or our position of power (vocation, role, title), or the way others think of us (acclaim, followers, family-of-origin memories). The shadow side forces the conversation about our true identity, encourages us to remove the mask, and invites us to explore the divine impulse and rhythms of the authentic inner self.

Political Rebellion

Dear Sutton and Savannah,

Did you see the news today? Without exception, I always find I am better for having heard news from you about you and your family than anything that comes across the airwaves. Thanks for the periodic updates.

-Dad

Inside Out Lectionary Letters

Year A - Transfiguration Sunday (Texts, Art, Hymns)

Readings for February 15, 2026

Exodus 24:12-18 / Psalm 2 or Psalm 99 / 2 Peter 1:16-21 / Matthew 17:1-9

Psalm 2

One view is that the 2nd Psalm is a powerful hymn that depicts God’s sovereignty over all earthly powers. Those who oppose God are in trouble and those who trust in God will be rewarded. Taken from this viewpoint it feels like a textbook case of toxic dynamic masculinity. The language is of battles and war, breaking the chains, conspiring against the enemy, rebuking in anger, terrifying in wrath, ruling with an iron scepter, and dashing the opposition to pieces. Allegiance is coerced not earned, and defection is threatened with short-fused anger and wrath. The language feels like the ridiculous (and extremely dangerous) saber-rattling (and saber-swinging) of the 2026 political environment.

There is a dynamic-masculine part in all of us. This is not a male or female issue. Rather it is an energy and attitude within everyone. It is the aggressive, action-oriented energy that brings about movement and change. It stands up to aggression and fights in conflict. However, out of balance, it ignores consequences, dismisses harm, disregards opposition, scoffs at inconvenient facts and destroys relationships. At its best it leads others through the fires of chaos. At its worst it creates the fires of chaos.

You might wonder who is the author of Psalm 2? Though there is no inscription indicating authorship, Luke, in Acts 4:25, tells us that the early followers of Jesus attribute this Psalm to David. They also provide an interesting contrast to David in how to respond to feelings of powerlessness. Once again, the journey must take us inward if we hope to ever change what is happening outwardly.

David is praying from a place of being threatened and attacked. The outward circumstances trigger fear, anxiety, and anger. The survival instinct is ignited and the masculine-dynamic energy springs forth. David calls on God to crush them all. In Acts 4 we listen in on the small band of Jesus-followers discussing the imprisonment and release of Peter and John over the healing of the man who couldn’t walk. Peter and John described the healing as simply an act of kindness. They were threatened with further punishment by the authorities and then released.

The believers used Psalm 2 as a basis for their prayer that God would help them (just like David was praying). As a result, God’s Spirit filled them and enabled them to do three things: they healed others, shared their possessions, and spoke the message of love with boldness. There was an internal realignment. They didn’t meet aggression with greater aggression, but with greater love. They met toxic power with healing power. They met the concentration of wealth and power with the distribution of wealth and power. They met the fires of chaos with the waters of faith. And this is possible because of an internal shift.

This shift enables us to see that the “kings” and “rulers” of Psalm 2 represent the reactive parts within us. Those particular inner parts respond to fear and anxiety with thrusts of power, aggression and attack. But there is a more spacious center rooted in belonging rather than force. From the inner perspective, this psalm becomes less about conquest and more about alignment—inviting us to notice which voices inside us bring order, compassion, and life, and which ones exhaust or fragment us. The Divine spirit leads the dynamic-masculine within all of us to move the world with love because love has realigned our inner world. Thus, transformation does not come by suppressing power, but by integrating it—so that strength serves healing, authority serves connection, and action flows from an inner center that is no longer ruled by fear.

Prayer

Lord, I get so ticked off at the idiocy I see depicted in the news all the time. Help me to begin and end this day acknowledging that there is plenty of idiocy in me that could use a good dose of your Spirit, before I call down fire on anyone else. Amen

Could It Be That Simple?

Dear Jeremy, Tate and Katelyn (the three beloved humans who made me a mom),

As a new parent, I was woefully unsure of myself. I gave birth to you in the age of iconic child-rearing experts from Dr. Spock to Dr. Dobson. I read both of them…and more than once. Your dad and I were the babies of our respected families. We knew how to be taken care of but little about how to be caregivers. It was definitely amateur hour in the Lamb family nursery. There was one thing of which I was certain. I desperately wanted to be a good parent to you. 

I had a mentor who saw my struggle. She said to me, “Cyndi, trust your heart. I know your heart, and I believe you’ll be just fine if you listen and go with it.” What an idea! Could it really be that simple? Simple, perhaps, but not necessarily easy.

-Mom

(Continued below.)

Inside Out Lectionary Letters

Year A - Transfiguration Sunday (Texts, Art, Hymns)

Readings for February 15, 2026 (Transfiguration Sunday)

Exodus 24:12-18 / Psalm 2 or Psalm 99 / 2 Peter 1:16-21 / Matthew 17:1-9

Matthew 17:1-9

Commentary, and letter to her three children, by Cyndi Lamb

Scripture as a Mirror of the Soul

(Continued from above.)

The apostles were also trying to figure out how to live out this new birth of which Jesus spoke and embodied. They were aware of how often Jesus slipped off to quiet places to be alone. In this passage, Matthew tells us that this time Jesus took his closest companions with him up a high mountain. Peter, James and John were unprepared for what happened next. Jesus underwent a transformation right before them with his face blazing and his clothes dazzling. As if that wasn’t enough, Moses and Elijah showed up; Long-dead Hebrew saints. Then, in one final dramatic act, a bright cloud overshadowed them and a voice said, "This is my Son, the Beloved; with him I am well pleased; listen to him!”

They fell to the ground in fear. Of the voice? Or, at what the voice had to say? “Listen to him.” Did this threesome wonder if living the way of Jesus was really that basic…to simply listen? Peter was ready to take action…to build something. But God’s last words directed their actions to turn inward…and to listen. May it not be lost on us that after all the spectacle, they raised their eyes to find that “they saw no one except Jesus himself alone.”

I’ve spent the last 15 years trying to reconfigure some of the patterns of my life such as… 

• To quit polling those around me on what I should think or do. 

• Turning to prayer instead of turning to the latest bestseller “How To”.  

• Laying down some activities to make space for the activity of God in my life. 

• Scheduling more moments on the mount solely for listening to that still small voice. 

I’m convinced the Divine never bangs down the door, shoves past my defenses, or forces a way of being on me. So I’m getting the hang of laying out the welcome mat. 

I’ve come to believe Jesus is eager for these moments with all of us…where our primary sense of self comes not from the outside…what we do, how we perform, what we build, but it comes from deep within where we hear the spirit calling us beloved. Soaking in the divine nature that is all good, all loving, all wise. May it be so in my life and in yours.

A Boxer and a Ballerina Walk Into a Bar…

Dear Savannah and Sutton,

I never want to water down scripture. I also don’t want to take scripture out of its context and think that it is saying something that wasn’t intended. And, maybe most importantly, I don’t want to come across as if my view on a passage of scripture is right, and everyone else just needs to catch up. So call me out if that’s how it comes across.

I feel like scripture is kinetic, in motion. Learning to move with its rhythms is both the challenge and the excitement. Sometimes I feel like interacting with scripture is a cross between boxing and ballet (neither of which I know much about). My comments on today’s Psalm reading may help explain what I mean.

-Dad

Inside Out Lectionary Letters

Year A - 5th Sunday after Epiphany (Texts, Art, Hymns)

Readings for February 8, 2026

Isaiah 58:1-9a (9b-12) / Psalm 112:1-9 (10) / 1 Corinthians 2:1-12 (13-16) / Matthew 5:13-20

Psalm 112:1-10

Psalm 112 feels both exhilarating and shaming all at the same time. On first read it seems contains these wonderful consequences for those who honor God’s commands. Those consequences include wealth and riches (v.3), enduring righteousness (v.3), never shaken (v.6), remembered forever (v.6), no fear of bad news (v.7, which sounds glorious by the way), and apparently no fear at all (v.8) except of God (v.1). And maybe best of all, such a person will triumph over their foes (v.8) and make them vexed (v.10, NASB). I don’t really know what vexed is, but I think it just means that those defeated foes are sore losers. And finally, it appears as if a heavenly spotlight follows such a righteous person around, like a broadway superstar (v.4).

This all feels very inspiring. However, it simultaneously feels very shaming, because my efforts at honoring God’s commands have not produced the beautiful pallette of attributes found in this compelling Psalm. Furthermore, I feel like I am more likely to vex the rule-keepers than I am to vex those who the rule-keepers call wicked. However, let me offer two points of context that seem important for this Psalm.

1. This is an acrostic poem, meaning that each half-line begins with a successive letter of the Hebrew alphabet. That might be interesting, but it probably doesn’t change anything. However, the previous psalm is also an acrostic. Some see significance in the pairing of these two psalms and suggest that they might have been sung in worship together. This would imply that we could consider Psalm 111 as important context for Psalm 112. (Hold that thought.)

2. Jesus tells us emphatically that the “command” is this, love one another (John 15:12). So the metric by which I live is not in increments of dollars (wealth), or blood pressure readings (no fear or being shaken), or longevity (remembered forever). The metric is simply love.

I still have to admit that my reservoir of love could use some replenishing. That’s where I think the link to Psalm 111 is so important. Psalm 111 describes the great works of God. What God writes into the fabric of the universe is glorious, majestic, faithful, just, and trustworthy. God commanded or spoke these attributes into existence. The invitation is to ponder these things; delight in God’s commands. Do the inner work of reflection, awe, contemplation and gratitude. Find the innumerable ways that God has woven these very things into you. Then Psalm 112 becomes nothing more than allowing the divine Spirit within to find expression in every way that you and I live. I bet you will find that the inner foes of doubt, self-loathing, angst, and fear will be vexed, and eventually waste away to nothing (112:10).

Prayer

Lord, when I have surpassed my emotional capacity for bad news, when I take a punch in the gut by what is supposedly good news, or when I feel like the clumsiest one on the floor because I can’t stick the landing, take me to the place where love begets love, and where the boxer and ballerina within (the masculine and feminine parts of me) learn each other’s rhythms and moves, and drink a toast to the sum being greater than the parts. Amen

Breaking Our Fixation on Rules

Dear Sutton and Savannah,

My interest in psychology has now spanned 50 years. That interest certainly contributes to my conviction that it is important to pay attention to the inward journey, and trust that the outward expressions will naturally reflect our inner growth. You have taught me so much, in our many conversations, about personality styles. And you have introduced me to theories and ideas that have brought about important insights in my journey. Thank you.

There are many theories of personality and I think that nearly all of them have something to contribute to our understanding of the human experience. However, I have selected one as the primary lense through which to view scripture in this inside-out lectionary series. It is a theory whose modern roots can be traced to Jungian psychology, but whose ancient roots can be traced back thousands of years to middle-eastern, eastern and indiginous cultures. It considers the importance of both a relational aspect (often viewed as the feminine voice) and a productive aspect (often viewed as the masculine voice). It also considers the importance of both a dynamic energy (focused on action and expansion) and a static energy (often viewed as stabilizing and reflective). All of us have access to all four of these ways of being, but we typically have a dominant way by which we engage and view the world.

I bring this up because I believe that each of the gospel writers has a distinct personality style that comes through in their writing.

1. Mark’s is a dynamic-masculine style in that his gospel is a bold confrontation aimed at taking on the Roman Empire.

2. Luke is stylistically opposite of Mark, in that his is a static-feminine approach, filled with care-giving, stories and relational context.

3. John, which we will consider in a few weeks during the Lenten season, represents the dynamic-feminine personality style, with his mystical, grandiose, and prophetic voice.

4. Finally, we have Matthew who exemplifies the static-masculine style, which cares deeply about rules, systems, historical context and productivity.

Jesus certainly embodies all four styles, but so far this year we have been learning about Jesus through the pen of Matthew, whose perspective matters.

I am sorry if my psycho-babble is distracting. However, I think it is important to not only know yourself, but to also know the perspective of those with whom you are engaging (including me, and I lean toward the static side, both masculine and feminine).

-Dad

Inside Out Lectionary Letters

Year A - 5th Sunday after Epiphany (Texts, Art, Hymns)

Readings for February 8, 2026

Isaiah 58:1-9a (9b-12) / Psalm 112:1-9 (10) / 1 Corinthians 2:1-12 (13-16) / Matthew 5:13-20

Summary of Matthew 5:13-20

Jesus describes his followers as “the salt of the earth” and “the light of the world.” He encourages them to let their lives be visible—not for self-glorification, but so that others might be influenced in good ways. Jesus then clarifies that his teaching does not abolish the law, but fulfills it. However, He also insists that fullness of life is about more than simply adhering to the rules.

Scripture as a Mirror of the Soul

Let’s take all of this and view it from the perspective of the inner landscape of personality.

1. What are the “salty” parts of your personality? These are the parts that enhance flavor, preserve, spice things up. If you are a rule-keeper, these are probably the spontaneous parts of yourself that you often keep under wraps because they feel too irresponsible. If you are dominated by the masculine voice within, then these are likely the intuitive, relational parts that might feel untrustworthy to you. However if these crucial parts lose their saltiness (effectiveness), then they lose their power to inspire, motivate, care, entertain and love. They become good for nothing, because they have been hidden or ignored.

2. What about the “light” within? This is the voice of the divine that embraces all of who you are. Let the light of grace, restoration and renewal enliven every aspect of your personality.

3. Then comes the section on the law (verses 17-20), which is a particular passion of Matthew, and his primarily-Jewish audience. Attention to the law is a key characteristic of the static-masculine side of our personality. It is important because it brings order, sets boundaries and provides standards of justice. However, by itself it is lifeless. Jesus didn’t come to discard the law, but to show us a better way, the way of the kingdom of heaven. He came to bring light on all aspects of who we are and to empower the parts of us that have been ingnored, exhiled or discarded.

Jesus, through the literary skills of Matthew, is going to take us on a journey through numerous expressions of the law. On first glance, some of what Jesus says appears to be rule-making on steroids! However, keep in mind this important beginning that sets the context of letting the salty parts have a voice in how you live. In other words, what if extravagant love characterized all the neighborhoods of your inner “city set on a hill”? I believe we are in store for quite the adventure.

Eden’s Entrance

Dear Savannah and Sutton,

Every poem, song and piece of art is an expression of the author’s or artist’s emotions and experiences. Even those things created by AI are born out of a machine’s attempt to produce something from all the information that is electronically available of human art, literature, research and creativity. In essence, AI is borrowing human emotion and creativity. Similary, when I read the Psalms, I feel like I am borrowing the emotions and experiences of the author. There is nothing wrong with that, because a person can gain great insight by learning from the experience of others. But the power of a piece expands exponentially when I allow the art, music, poetry or literature to take me into my own emotions and experiences. I encourage you to read Psalm 15 at the link below. My commentary is simply my personalization of that psalm. I hope that my reflection will, in turn, invite you into your own reflections, paraphrase or artistic interpretation that reflects your inner space of emotions and experiences. That journey is always worth the effort.

-Dad

Inside Out Lectionary Letters

Year A - 4th Sunday after Epiphany (Texts, Art, Hymns)

Readings for February 1, 2026

Micah 6:1-8 / Psalm 15 / 1 Corinthians 1:18-31 / Matthew 5:1-12

Psalm 15

In Israel’s worship life, the “tent” and “holy hill” symbolized God’s presence. While the Israelites wandered in the desert, the tent of God traveled with them. When the Israelites entered the promised land, the tent continued as the focal place of ritual, allegiance and worship. The behavioral expectations that the psalmist proposes regarding those who can enter the holy tent, would seem to imply that no one is worthy. And maybe that is the point, given that salvation or redemption is an act of grace, not a reward for behavior. However, what if this poetry teaches us something about the inner life? What if the inner movement toward wholeness and holiness requires a shift in posture? What if there are practices or disciplines that make it possible to experience transformation? What if wholeness and holiness are not about a special location (where you go) or ritual practices (what you do), but rather about how you embody your authentic and best self? To that end, let’s consider a paraphrase of the five verses of Psalm 15.

Prayer

1. Oh Lord, how may one even knock on the door of the sacred space within, where the autograph of the divine is written upon the very core of one’s identity and being? How does one get there? Where is the map? Is it hidden, like the entrance to the Garden of Eden?

2. If it requires blamelessness or righteousness, then we are all screwed. But if by blameless, you mean I should stop blaming myself and others, and I should instead look for the good, the righteousness, in all things, well then that’s a truth worthy of holding in my heart.

3. Maybe then I will have the courage to stop slandering myself, degrading my efforts, covering my pain by praising my own works. Is trying to love and understand the hard-to-love and hard-to-understand parts of myself the doorway to this place of wholeness?

4. What if the vilest part of me is simply the most wounded part of me? The reason I ask is because I don’t think the most honorable part of me needs that sacred space nearly as much as the wounded vile part does.

5. So teach me generosity toward myself so that I might be generous toward others. Help me to discover the feeling of innocence, not because I am innocent, but because grace gives me hope. And give me courage to step into the garden where grace meets guilt, where the sacred bear-hugs the vile, and where love dances with the brokenness.

And that’s my prayer. Amen

Jesus Gets Personal

Dear Sutton and Savannah,

Information engages the mind, while stories engage the soul. The stories we tell ourselves, about ourselves, form our identity. The stories we tell others, about ourselves, create our persona or mask. The stories we tell our employees or customers form a corporate culture and a corporate image. The stories we tell about our relationships or our family can perpetuate rigid roles and dysfunction, or can break down barriers and expand opportunities.

Personal growth inevitably leads to an examination of the stories that have formed us. In some cases the stories need to be revised with expanded context, different perspective and new understanding. Doing so creates space for a renewed awareness of the self and new possibilities for the future.

I’m pretty certain that your best stories are yet to come.

-Dad

Inside Out Lectionary Letters

Year A - 4th Sunday after Epiphany (Texts, Art, Hymns)

Readings for February 1, 2026

Micah 6:1-8 / Psalm 15 / 1 Corinthians 1:18-31 / Matthew 5:1-12

Summary of Matthew 5:1-12

Matthew has already told us at the end of chapter 4 that the work of Jesus included preaching, teaching and healing. He then proceeds to dedicate the next three chapters to the teachings of Jesus in a section that has come to be known as the sermon on the mount. Chapter 5 of Matthew begins with Jesus going up on a hillside and sitting down. His disciples gather around and he teaches them.

This section starts with a beautiful piece of poetic verse referred to as the beatitudes. There are several interpretations of this passage. Some view it as a checklist of spiritual attributes. Others claim that it is a roadmap to happiness and reference the section as the be happy attitudes. And still others make a strong argument that Jesus uses this introduction to his ministry by making it clear that the good news is for everyone, with each verse of the beatitudes identifying a group that has been pushed aside, ostracized, or ignored. What if this last viewpoint was considered through the lens of the inward journey of the soul?

Scripture as a Mirror of the Soul

The ministry of Jesus begins with an invitation to get personal. He names the vulnerable parts of our personality.  He exposes those stories that we have tucked away because we are certain no one wants to hear them. Let’s start with “poor in spirit.” What is the story of a dream you gave up because you didn’t have the resources to pursue it? Or what is the social or family issue that means so much to you but you’ve become so exhausted from trying to champion the cause, that you’re not sure you can continue? What is your poor-in-spirit story?

What part of you never had a chance to grow up because you lost something or someone important at a very young age? (“Blessed are they that mourn.”) What part of you still feels the loneliness of that kind of sorrow and longs for compassionate companionship? What is your they-that-mourn story?

Is there a story you can think of when you felt like you had to be silent because your voice didn’t count, or it felt too dangerous to speak up? (“Blessed are the meek.”)

This is not some abstract spiritual construct. Jesus is knocking on the closed doors of our woundedness. And he is inviting us to get specific. Very simply, he is stating that it is into these stories, which wrap around wounded, hidden, stunted and ignored parts of our personality, that the good news comes. These are the places where the Kingdom of the Divine comes with comfort, inheritance, nourishment, mercy, new vision and belonging.

Be prepared. If you sit down on the hillside and listen, not just to the words, but to the vulnerable places to which these words refer, you will find a journey of healing, renewal and insight. And, this journey is beyond anything we could have imagined.

Shadow and Light

Dear Sutton and Savannah,

I think that sometimes it’s good to take an inventory of our fears. What am I worried might happen? Does the fear of what might take place rob me of the joy of what is currently happening? Fear is an appropriate or understandable response to the future unknown, but so is excitement, or anticipation, or curiosity, or wonder. Consider the possibility that fear might be narrowing your vision so that you find it hard to see how the light of the Creator is revealing something new.

-Dad

Inside Out Lectionary Letters

Year A - 3rd Sunday after Epiphany (Texts, Art, Hymns)

Readings for January 25, 2026

Isaiah 9:1-4   /   Psalm 27:1, 4-9   /   I Cor. 1:10-18   /   Matthew 4:12-23

Psalm 27:1, 4-9

The psalmist opens this song with a beautiful proclamation; “The Lord is my light and my salvation - whom shall I fear? The Lord is the stronghold of my life - of whom shall I be afraid.” It seems very natural to immediately think of all the external people and circumstances that cause us to fear. However, what if we shift our focus to the inward journey of faith. And, this shift to the inward journey is supported by scripture.

In verse 4 the psalmist says, “One thing I ask of the Lord, this is what I seek: that I may dwell in the house of the Lord all the days of my life.” Jesus says in the Gospel of John that if we love him we will obey his teachings. Then the Father will love us and God will come and make God’s dwelling place with us and in us (John 14:23-15:11). Thus the house of the Lord is in us. The light of the divine resides within, and the journey of faith begins when we open ourselves to the light of self-exploration.

In many ways , the shadow side of our life can be more intimidating and frightening than any external circumstance. The accusatory voice within, the imposter syndrome that undermines our efforts, the history of abandonment, the feeling of worthlessness, all operate like enemies to our progress, and bondage to our soul. They are parts of ourself that we don’t want exposed to the light of day. But in this very place the divine light begins its redemptive work. As grace meets hurt and pain, the power of the shadow side begins to shift from shame to song, from fear to freedom, and from guilt to hope. Here is where darkness and light come together; where the internal rhythm of the soul begins to dance in harmony with the rhythms of creation.

Prayer

Lord, may the roots of my fear be replanted in the soil of Your grace and may the light of Your love produce a crop of insight and peace. Amen

Right Where No One Is Looking

Dear Sutton and Savannah,

I can’t stop crying. I’m not sure why, But writing the reflection on this weak’s Gospel reading has me all emotional. So let me just say again, I love you.

-Dad

Inside Out Lectionary Letters

Year A - 3rd Sunday after Epiphany (Texts, Art, Hymns)

Readings for January 25, 2026

Isaiah 9:1-4   /   Psalm 27:1, 4-9   /   I Cor. 1:10-18   /   Matthew 4:12-23

Summary of Matthew 4:12-23

Jesus begins his public ministry after learning that John the Baptist has been arrested. He goes to Galilee and settles in Capernaum. In typical Matthew style, this move is connected to the prophetic writings of the sacred scriptures. Matthew states that this is a fulfillment of Isaiah’s prophecy about light dawning in a region associated with darkness. Jesus’ message is similar to his cousin John’s: “Repent, for the kingdom of heaven has come near.” As he walks along the Sea of Galilee, he calls Simon Peter, Andrew, James, and John, who leave their work immediately to follow him. The passage concludes by describing Jesus traveling throughout Galilee, teaching in synagogues, proclaiming the good news of the kingdom, and healing every kind of disease.

Scripture as a Mirror of the Soul

Is it possible to take the description of the geographical landscape of Jesus’s early ministry and apply it to the inner landscape of the spiritual journey? Absolutely. Let’s consider the land of Capernaum. The Old Testament passage to which Matthew connects Jesus’s travels is found in Isaiah 9:1-2. There we find a reference to the land of Zebulun and Naphtali. These were northern territories of Israel that included the lakeside town of Capernaum.

This area was the first portion of Israel taken into captivity by the Assyrians when the northern kingdom was attacked. Over seven hundred years later (in the time of Jesus) the region still represented political defeat, physical exile, lost autonomy, and vulnerability. The darkness referenced is probably not about morality or ethics, but rather about vulnerability, insignificance and defeat. And all of us could probably testify to parts of ourselves that would mirror vulnerability, feelings of insignificance and defeat.

Here is where the story gets spicy. The journey of sacred learning (Jesus’s teaching), the story of the good news of redemption (Jesus’s preaching), and the transformation of the soul (Jesus’s acts of healing) don’t begin at the center of personality, at the crossroads of religious excellence or in the spotlight of political power (Jerusalem). No, true transformation seems to begin at the margins, in the shadows, in the forgotten places relegated to insignificance. When grace and love touch grief …and loss …and open wounds …and exhaustion ..and discouragement …and depression …and sadness …and vulnerability …and insignificance …and defeat, something changes. Maybe its a shift in perspective, maybe a small healing, maybe a new way to hear, maybe a small boost of adrenaline, maybe a change in your gait, and maybe a spark of life where it once felt dead. And who knows, maybe in this forgotten, forsaken space you might say that it seemed like the blind parts see anew, the deaf parts hear something again, the lame parts are now contemplating dance lessons, and the once dead parts are making New Year’s resolutions! Oh thank God the good news came to Capernaum.

The Next Best Move

Dear Sutton and Savannah,

Good decisions don’t always result in great outcomes. Excellent choices don’t always produce outstanding results. You can do everything right and things still go terribly wrong. We don’t control all the variables and we never will. So when things seem to go upside down, I hope you don’t spend time and energy on trying to lay blame. Instead ask, what’s next? What is the next best thing we can do? There are seeds of learning in nearly every difficult circumstance. Water and nourish those seeds instead of wasting energy on blame or guilt. Listen to the wisdom within and let the outward circumstances bend toward your next best move.

-Dad

Inside Out Lectionary Letters

Year A -  2nd Sunday after Epiphany (Texts, Art, Hymns)

Readings for January 18, 2026

Isaiah 49:1-7   /   Psalm 40:1-11   /   I Corinthians 1:1-9   /   John 1:29-42

Psalm 40:1-11

Psalm 40 is in a section that is referenced as prayers of David. The reading is from the beginning of the Psalm and is a proclamation of deliverance and trust. The last six verses of the Psalm, which are not part of the reading, reference distress and petition. The poet tells a story of deliverance, and speaks about how the inner heart is aligned with the divine purposes of God. However, the story teller confesses that the current circumstances are filled with distress, struggles, poverty and sin (verses 12-17). The poem or song ends with the writer waiting for God to respond.

This is a difficult psalm, in part because it begins in deliverance and ends in struggle. It starts with a “new song” and moves toward a plea for help. The triumph proclaimed in the beginning seems to give way to the reality of current circumstances. And, those outward circumstances can play havoc with out plans, our perspective and our inner peace.

Verse 6 identifies the delimma of the outward journey. When we live from the outside in, we begin with our circumstances and offer outward responses such as sacrifice, obedience to the law, and commitment to producing good works. When we listen to the divine voice we are confronted with the reality that sacrifice and offering (the outward expression of the law) is neither required nor desired. The inner journey is the path to wholeness. And from there we are able to live from the inside out.

There are parts of me that want to stay busy, to offer something tangible, something measurable. Sacrifices are appealing that way. They let me feel accomplished. Inward listening, on the other hand, leaves me exposed. It requires patience, humility, and the willingness to be changed.

Something inside the psalmist has come into harmony with something larger than himself. The “law” is no longer external—no longer a demand pressing in from the outside—but rather an inner orientation, a felt sense of direction. From that posture, the external problems still weigh on us, but in a different way. They no longer feel eternal, omnipotent or as personal. Instead they fade under the light of faith, they bend under the weight of truth and begin to evaporate in response to the heat of inner strength.

Prayer

Lord, when conflicts escalate, problems mount, and circumstances overwhelm, please remind me that external acts of righteousness usually just pad my ego. Take me inward to a place of listening, and may listening be my act of prayer. Amen

What’s Your Name Today?

Dear Sutton and Savannah,

As I’m guessing you have experienced with your own children, picking a name for a newborn can be a daunting task. I love your names. But, I know that life’s experiences sometimes impose different names, or at least different identities, on you. The current political and social landscape seems to have glorified name-calling in its worst forms. It is hurtful, degrading and dehumanizing to both the victim and the perpetrator. Part of inner work is to discard the inner graffiti written by those who overflow with toxic waste, and give voice to the true you that is bursting with divine power and grace and radiance and love. I hope you let the magnificent, authentic you define your identity today.

-Dad

Inside Out Lectionary Letters

Year A -  2nd Sunday after Epiphany (Texts, Art, Hymns)

Readings for January 18, 2026

Isaiah 49:1-7   /   Psalm 40:1-11   /   I Corinthians 1:1-9   /   John 1:29-42

Summary of John 1:29-42

This week we move from the Gospel of Matthew to the Gospel of John in order to pick up an additional story of the connection between the cousins John (the Baptist) and Jesus. In this passage John publicly identifies Jesus as “the Lamb of God who takes away the sin of the world,” testifying that he has seen the Spirit descend upon him and declaring Jesus to be God’s chosen one. Two of John’s disciples hear this testimony and follow Jesus, and they spend the rest of the day with him. One of them, Andrew, then brings his brother Simon to Jesus, who looks at him and gives him a new name—Cephas (Peter). The passage provides us with insight into the early days of Jesus’s teaching ministry, and the beginning of transformation in the lives of the disciples.

Scripture as a Mirror of the Soul

There are some curious statements made in this passage. (Those I find curious may be different than what you find curious. Follow your own curiosity and see where it leads.)

1. In verses 31 and 33 John (the Baptist) says that he doesn’t know Jesus. These two are cousins and their mothers apparently had a good relationship (Luke 1:39). It seems odd that he wouldn’t know him.

2. In verse 39 it seems odd that we are told the time of day, but not the content of the conversation. Is the time of day important? Symbolic?

3. Why is Peter the only disciple given a new name?

In Matthew’s story of the baptism of Jesus, John seems to recognize Jesus when he approaches John to be baptized (Matthew 3:14). Or maybe he didn’t recognize him at first. However, if we look toward the inner journey revealed in this passage, the phrase makes sense. “I myself did not know him”; my ego does not know the path to life and enlightenment. Rather it is being attune to the divine voice within that enables one to recognize the truth and beauty that is right in front of us. John can represent for us the external and internal guides that provide insight, language and orientation toward something that is real, but not yet personally known.

This movement toward an inner new life begins with a subtle shift. These new disciples apparently do not receive a sermon from Jesus. They receive a question: “What are you looking for?” This is where the journey turns inward. What began as outward projection—someone else telling me what matters—becomes an interior inquiry—what do I actually want? The invitation, “Come and see,” is not a demand for belief but a request for presence. And then comes the quietest, most important line in the passage: “They stayed with him.” Transformation in John’s Gospel begins not with dramatic conversion, but with lingering in the inner space of both self-reflection and divine awareness..

The text gives us both a moment and a process. There is a specific hour—four in the afternoon—when something begins. And yet, nothing is rushed. They stay. Time passes. Identity is not downloaded; it is formed slowly through proximity. This mirrors the inner journey, where insight may arrive in flashes, but integration unfolds over long, unremarkable stretches of staying with questions, relationships, and truth.

From this vantage point, we might consider that Jesus does not tell Peter who he must become; he names what is already present. “You are Simon… you will be called Cephas.” The renaming is not an imposition but a recognition. The name does not create Peter’s future; it reveals a deep pattern already forming within him.

This matters inwardly. There are names (or identities) placed on us by fear, by family systems, by religion, by culture—names that constrict rather than call. But there are also names that arise from being truly seen. In the inner journey, transformation is less about acquiring something new and more about having what is already within us spoken aloud at the right time, by the right voice.