This 56th annual Kirkridge guide for weekly Bible-reading features brief notes by John Linscheid. All citations are taken from the Revised Common Lectionary, Year C. The comments are meant to spark reflection--and perhaps as promptings for journaling. Most of them will not make sense unless the Biblical passages are read first. John is a contributing editor of The Other Side, regular retreatant and occasional presenter at Kirkridge with his covenant partner, Ken White.
14, ADVENT 3: Zephaniah 3:14-20; Philippians 4:4-7; Luke 3:7-18; Isaiah 12:2-6 . . . Zephaniah promises that God will save the lame, gather the outcast, and change shame into praise. Politicians increasingly shame the poor in order to disavow government responsibility. What actions might we take to "change this shame into praise and renown," and thus invite solidarity with the outcasts?
21, ADVENT 4: Micah 5:2-5a; Hebrews 10:5-10; Luke 1:39-45; Luke 1:46-55 . . . The story focuses on Mary and Elizabeth, who conceive and prophesy in the Spirit. How might this dark solstice season serve as a nurturing womb in your life? Are you pregnant with change for the world?
25, CHRISTMAS: Isaiah 9:2-7; Titus 2:11-14; Luke 2:1-20; Psalm 96 . . . Out of woman's labor, amid the stable's creatures, God's Anointed appears. The Psalmist calls the whole environment to rejoice. Creation, justice, and salvation spring forth together. When the sky fills with angels, can justice and peace stay hidden long?
28, 1ST SUNDAY AFTER CHRISTMAS: 1 Samuel 2:18-20,26; Colossians 3:12-17; Luke 2:41-52; Psalm 148 . . . Like Jesus' parents, we often ask the next generation, "Why have you treated us like this?" We cannot imagine that their lives may not revolve around our issues. Will you release them to seek mentors who converse freshly with their innovative spirits?
6, EPIPHANY: Isaiah 60:1-6; Ephesians 3:1-12; Matthew 2:1-12; Psalm 72:1-7,10-14 . . . Gold? Frankincense? Exotic foreign visitors and a call to rise and shine? High-church liturgy has nothing on the flamboyant, over-the-top production Isaiah predicts and Matthew depicts. We don't often imagine Jesus flouncing down a Nazareth path in gold lame' vestments. What spiritual possibilities might such imagination yield?
11, BAPTISM OF JESUS: Isaiah 43:1-7; Acts 8:14-17; Luke 3:15-17,21-22; Psalm 29 . . . The psalmist praises God in the thunderstorm; we put on slickers and raise umbrellas. Isaiah's threatening rivers warrant heavenly reassurance that we will pass through safely. But can it be that only half-drowned and drenched-to-the-bone, we realize we are immersed in God's pleasure?
18, 2ND SUNDAY AFTER EPIPHANY: Isaiah 62:1-5; 1 Corinthians 12:1-11; John 2:1-11; Psalm 36:5-10 . . . Our culture despises the meddling mother; can't she untie her apron strings? At Cana a mother's interference is rewarded, and she won't be the last assertive woman to advance God's purposes in John's Gospel. Who are the "pushy" women to celebrate in your world?
25, 3RD SUNDAY AFTER EPIPHANY: Nehemiah 8:1-3,5-6,8-10; 1 Corinthians 12:12-31a; Luke 4:14-21; Psalm 19 . . . Ezra recites the law, and the Levites publicly interpret it. Jesus interprets the "year of God's favor" for his listeners. Through interpretation, contemporary experience catalyzes ancient revelation. How might novel insights into the Word change the way you apply your faith?
8, 5TH SUNDAY AFTER EPIPHANY: Isaiah 6:1-13; 1 Corinthians 15:1-11; Luke 5:1-11; Psalm 138 . . . Labor and game authorities would wince. Jesus makes exhausted Simon sail into deep water and nearly sink by overfishing. We prefer nobler theophanies such as Isaiah's. However, Robert Tannehill notes that both stories move from revelation, through confession of unworthiness, to commissioning. With what reassuring signs does God break through our apprehension that we are too flawed to follow?
15, 6TH SUNDAY AFTER EPIPHANY: Jeremiah 17:5-10; 1 Corinthians 15:12-20; Luke 6:17-26; Psalm 1 . . . Jesus blessed the needy and warned the greedy, contradicting capitalist economics. Jesus calls not for a free market but one bound by mutual responsibility. How might we invite the poor and wealthy to meet face-to-face?
22, TRANSFIGURATION: Exodus 34:29-35; 2 Corinthians 3:12-4:2; Luke 9:28-43; Psalm 99 . . . Mystical mountains invite divine encounters. From Moses to Jesus to Kirkridge's founders, the heights have glowed with revelation. When you seek a mountain are you prepared to be transfigured?
25, ASH WEDNESDAY: Joel 2:1-2, 12-17; 2 Corinthians 5:20b-6:10; Matthew 6:1-6, 16-21; Psalm 51:1-17 . . . Jesus turns penitent people back into their closets. In Lent the repentance of God meets human repentance. How will you and God turn to each other today?
8, LENT 2: Genesis 15:1-12, 17-18; Philippians 3:17-4:1; Luke 13:31-35; Psalm 27 . . . Preferring prim sanctuaries and meticulous liturgies, we recoil at the butchered carcasses, dark terror, smoky pot, and flaming torch through which God and Abram make covenant. Banished to heaven, God sneaks back to earth in gritty physicality--finally in homeless flesh. Will we notice and cry out, "Blessed is the One who comes . . ."?
15, LENT 3: Isaiah 55:1-9; 1 Corinthians 10:1-13; Luke 13:1-9; Psalm 63:1-8 . . . The gardener does not simply request a stay of execution. The gardener gets down in the dirt with the fig tree. It is not enough to protest. How can we prepare the world's soil to produce the fruit of God's justice?
22, LENT 4: Joshua 4:19-24, 5:9-12; 2 Corinthians 5:16-21; Luke 15:1-3,11b-32; Psalm 32 . . . Jesus reports that the prodigal son, "came to himself . . . ." Had he journeyed to find himself or lose himself? Can we accept a divine embrace unless we first leave home to find what seems failed and foolish in ourselves?
29, LENT 5: Isaiah 43:16-21; Philippians 3:4b-14; John 12:1-8; Psalm 126 . . . "Forget former things," counsels Isaiah. "Count all as loss," writes Paul. Those sitting with Lazarus, having seen resurrection's power, could easily assume that only long life lay ahead. Yet Mary perceived that the Anointed must be prepared to let life go. What will you anoint for burial in Lent's last days?
9, MAUNDY THURSDAY: Exodus 12:1-14; 1 Corinthians 11:23-26; John 13:1-17, 31b-35; Psalm 116:1-2, 12-19 . . . Jesus disrobes and in naked vulnerability he bows down to wash from his disciples' feet the dust of a long gospel journey. Like Peter, we may sit embarrassed before one so defenseless. But can we love without surrendering to such a cleansing touch?
10, GOOD FRIDAY: Isaiah 52:13-53:12; Hebrews 10:16-25; John 18:1-19:42; Psalm 22 . . . An unexpected family of choice (mother, aunt, the beloved disciple, Mary Magdalene, another Mary about whom we know little, a rich person, and a Jewish ruler) stands by Jesus at the cross and buries him. At death, there is no guarantee in teaching, shared history, blood, and vows of discipleship. What finally binds us together?
12, EASTER: Exodus 14:10-31; Romans 6:3-11; Luke 24:1-12; Psalm 118:1-2, 14-24 . . . If you feared it was all over, then dance with the two men in dazzling clothes. If they seem shocked that you seek the dead in the cave of the living, do not ponder like some serious apostle. Rather, like the women, spread the rumor that life has doffed its loin cloth. It laughs its way nakedly toward two unsuspecting people on the road. Will you go to Emmaus--or wherever Life plays its game of Now You See Me Now You Don't?
19, EASTER 2: Acts 5:27-32; Revelation 1:4-8; John 20:19-31; Psalm 150 . . . The disciples identify Jesus by his wounds. Revelation says all eyes will look upon the "one they pierced." This may tempt us to wallow in self-blame and endless remorse. Will you instead join the Psalmist's orchestra? Did you read how Jesus breathed upon a hidden gathering and how that wind blew the bars off doubt's prison?
26, EASTER 3: Acts 9:1-6; Revelation 5:11-14; John 21:1-19; Psalm 30 . . . "Don't go there, girl!" the warning goes. Yet Peter, feeding Jesus' sheep, would be bound and taken "where you do not wish to go." Saul would complete his journey to Damascus--with changed purpose. How have you met the risen Christ? Has the meeting altered your course?
10, EASTER 5: Acts 11:1-18; Revelation 21:1-6; John 13:31-35; Psalm 148 . . . God is full of surprises. Peter discovers the Spirit among the Gentiles. Christ's glorification occurs at the moment of betrayal. The Water of Life pours forth from a new Jerusalem where only mayhem and tribulation could be discerned earlier. What shadows in ourselves and our society do we fear? What unsuspected promise hides in them?
17, EASTER 6: Acts 16:9-15; Revelation 21:10, 22-22:5; John 14:23-29; Psalm 67 . . . The disciples should be glad Jesus is leaving--so Jesus says. Leaving is easier than being left. But Jesus is right. Separation will diminish the disciples' dependency on Jesus and prod them to discover the Advocate. Revelation also teaches that we must leave the Temple behind--and indeed familiar light itself--to fully experience God's new city. What of God must you leave behind to discover the River of Life?
24, EASTER 7: Acts 1:1-11; Ephesians 1:15-23; Luke 24:44-53; Psalm 47 . . . Those white-robed men wonder why disciples--who just watched someone fly to heaven--stand there craning their necks. (But weren't they also mystified at human reactions to the resurrection?) Jesus' promise of the Spirit suggests that the "miraculous" will be the norm. Dare we tell the world that justice and joyful relationships are normal--not some marvel?
31, PENTECOST: Genesis 11:1-9; Acts 2:1-21; John 14:8-17; Psalm 104:24-34, 35b . . . Babel's confusion is not overcome by enforced conformity. The apostles do not pass an "English-only law." They speak in myriad tongues of disparate cultures--and all hear the gospel tailored to their contexts. How might the Spirit's infinite adaptability to diversity inspire efforts to reunite humanity?
14, 2ND AFTER PENTECOST: 2 Samuel 11:26-12:10; Galatians 2:15-21; Luke 7:36-8:3; Psalm 32 . . . We hate most what we see in ourselves. David, condemning a lesser offense, bares his own murderous injustice. Simon, wondering if Jesus realized "what sort of woman this is," revealed the petty man he was. What do our judgments reveal of ourselves?
21, 3RD AFTER PENTECOST: Isaiah 65:1-9; Galatians 3:23-39; Luke 8:26-39; Psalm 22:19-28 . . . The story connects demonic possession to Rome's military ("legion") possession of the region. The locals have bound the demoniac and banished him to unclean places (of death and swine). But they fear even more the freedom Jesus offers. What comfort do we find in familiar oppression? On this solstice day, will you let Christ name your legions and cast them into purifying light?
28, 4TH AFTER PENTECOST: 1 Kings 19:15-16, 19-21; Galatians 5:1, 13-25; Luke 9:51-62; Psalm 16 . . . God anoints kings, who delude themselves that power lies in political office. Elijah and Elisha are also enmeshed in institutions--albeit critically. So the illusion reigns that rulers control destinies. Then a homeless peasant sets his face toward the seat of power. Forever after, the challenge plagues us: never look back. What does it mean for us to leave dead institutions to bury their dead?
12, 6TH AFTER PENTECOST: Deuteronomy 30:9-14; Colossians 1:1-14; Luke 10:25-37; Psalm 25:1-10 . . . The commandment, Deuteronomy notes, is nearer than we realize. The lawyer sought distance in definitions and duties. Jesus, appearing to answer him, cleverly twisted the story from "who is my neighbor" to who acted as a neighbor. The first is condescendingly benevolent. The second recognizes the solidarity between co-travelers. What prompts us to see not victims but mutual sojourners?
19, 7TH AFTER PENTECOST: Genesis 18:1-10a; Colossians 1:15-28; Luke 10:38-42; Psalm 15 . . . I confess to resenting these stories. Abraham, the classic delegator, basks in the glow of the banquet which was actually made possible by the hidden labor of Sarah and the slave. How do those of us who are more Martha than Mary hear the words, "Mary has chosen the better part"?
26, 8TH AFTER PENTECOST: Genesis 18:20-32; Colossians 2:6-15, (16-19); Luke 11:1-13; Psalm 138 . . . Biblical prayers don't drown in piety. Abraham confronts God with wily persistence. Yet we costume the Lord's Prayer with such sanctimony that we no longer recognize how blunt and demanding it is. If our prayers aren't answered, is it because we have asked too much or too little?
9, 10TH AFTER PENTECOST: Genesis 15:1-6; Hebrews 11:1-3, 8-16; Luke 12:32-40; Psalm 33:12-22 . . . Behold the heavens. For in pleasure God bestows heaven's reign. Few of us were taught to associate pleasure with God. Tonight, can you look to the stars, as did the ancestors in Genesis, and imagine God singing with extravagant laughter, "When you wish upon a star . . ."?
16, 11TH AFTER PENTECOST: Jeremiah 23:23-29; Hebrews 11:29-12:2; Luke 12:49-56; Psalm 82 . . . Jeremiah compares God's word to fire or a hammer. Jesus brings division, not peace. In Hebrews, the bellicose list of accomplishments "by faith" includes drowning armies, conquering nations, and shutting lion's mouths. God does not always visit us gently. Do we fail to read the "signs of the times" out of ignorance? Or do we fear facing the complexity of God's anger and love?
23, 12TH AFTER PENTECOST: Isaiah 58:9b-14; Hebrews 12:18-29; Luke 13:10-17; Psalm 103:1-8 . . . North American politicians blame the hungry and afflicted. Greed tramples the Sabbath, and Satan doubles people up with despair. Isaiah and Jesus both preach the interdependence of Sabbath and justice. How are rest and liberation connected in your life?
30, 13TH AFTER PENTECOST: Proverbs 25:6-7; Hebrews 13:1-8, 15-16; Luke 14:1, 7-14; Psalm 112 . . . What if I abase myself and no one says, "come up higher"? Jesus' banquet is a work of art. If those we invite cannot repay us, the feast must be an end in itself, like a sculpture or concerto. Is charity selfless--or is it the perfect eruption of our fullest selves beyond ourselves?
13, 15TH AFTER PENTECOST: Exodus 32:7-14; 1 Timothy 1:12-17; Luke 15:1-10; Psalm 51:1-101 . . . Maybe the reason God finds joy in those who repent is because God has so much practice at repenting. At Sinai, God first repents of having liberated the people, handing them to Moses. With a little prodding, Moses changes God's mind again. Do the remorseful have more in common with God than the righteous?
20, 16TH AFTER PENTECOST: Amos 8:4-7; 1 Timothy 2:1-7; Luke 16:1-13; Psalm 113 . . . The rich, Amos notes, sell the poor like trinkets. But members of the underclass know who their next meal comes from. The property manager in Jesus' story acts in solidarity with those who, like himself, are at the owner's mercy. Under what circumstances might dishonesty be the best policy?
27, 17TH AFTER PENTECOST: Amos 6:1a,4-7; 1 Timothy 6:6-19; Luke 16:19-31; Psalm 146 . . . "Religion is for those who want to avoid hell. Spirituality is for those who have been there." Those who are at ease want religion. Dives requests one more revelation to save his brothers. It won't work. Must we, like Lazarus, reach the extremity of our own hunger to rest in the bosom of grace?
29, ST. MICHAEL AND ALL ANGELS: Genesis 28:10-17; Revelation 12:7-12; John 1:47-51; Psalm 103 . . . Popular culture seeks angels as agents of protection. Scripture's angels mediate between flesh and spirit, they go and come, they make war in heaven. Jesus promises that Nathanael, like Jacob, will see angels ascending and descending: a dubious blessing. Jacob was exiled, cheated by relatives, and finally handicapped by another angel in his journey home. When we seek angels, are we ready to deal with the trauma?
11, 19TH AFTER PENTECOST: 2 Kings 5:1-3,7-15c; 2 Timothy 2:8-15; Luke 17:11-19; Psalm 111 . . . All ten lepers had enough faith to trust Jesus' command. Only the foreigner returned. How might we live in the unfamiliar territory that prompts full joy and gratitude?
18, 20TH AFTER PENTECOST: Genesis 32:22-31; 2 Timothy 3:14-4:5; Luke 18:1-8; Psalm 121 . . . Contrast these lessons. Jacob at the Jabbok must wrestle a blessing. Jesus proclaims a God ready to grant good things with no pestering on our part. Which image of blessing best fits your experience?
25, 21ST AFTER PENTECOST: Jeremiah 14:7-10,19-22; 2 Timothy 4:6-8,16-18; Luke 18:9-14; Psalm 84:1-7 . . . Twelve-step programs begin with the admission of powerlessness. One may need to hit bottom to be open to change. Jeremiah and the tax collector know that. Does your religion encourage you to explore your powerlessness or does it keep you from facing it?
8, 23RD AFTER PENTECOST: Job 19:23-27a; 2 Thessalonians 2:1-5,13-17; Luke 20:27-38; Psalm 17:1-9 . . . Marriage has become a hot-button issue. Some call for same-gender weddings and others for restrictions on divorce. Yet Jesus relegates marriage and death to one passing dominion. Should God's people spend our energy reforming obsolete institutions of the present age?
15, 24TH AFTER PENTECOST: Malachi 3:13-4:2a,5-6; 2 Thessalonians 3:6-13; Luke 21:5-19; Psalm 98 . . . When evil prospers and parasitic prophets abound, we easily weary of doing right. Then we must let go of decorative religion and relinquish fear despite threats of calamity. Then we must live moment to moment as God gives words and strength. What would help you relinquish fear and "by endurance gain your soul?"
22, REIGN OF CHRIST: Jeremiah 23:1-6; Colossians 1:11-20; Luke 23:33-43; Psalm 46 . . . One dying criminal begs another, "Remember me." The two are pinned to crosses, unable to touch. Yet the other responds, "Today you will be with me." Is that not a definition of Paradise--that no human brutality can separate two souls who, in all their naked vulnerability, bind themselves together?
(unison) Almighty God, known in our silence and entreated in our hunger for You, nourish us now with the common bread of Your grace. Shape with Your hands the witness of this quiet company, that our ministry may be Christ's own life in our day. Bestow Your serenity and clean strength on each member of this circle, granting us honest work and steadfast friendship in You. Deepen, O God, Your intention for our life in Your spirit. Through Christ our Lord. Amen.
The Kirkridge symbol, a modified Celtic cross, is actually the
medieval sign for annealing, tempering--our own devout
intention.