FRIDAY, MARCH 22

I have become a laughingstock all day long; everyone mocks me. ~ Jeremiah 20:7b

While living in Spain this past year, I saw a lot of medieval Christian art, perhaps more than I ever expected to in my life. One thing I’ve been struck by is how often the Christian figures in medieval scenes appear calm and serene, even when they are being shot by arrows or crucified upside down or holding their own severed heads. Even in the midst of great suffering, many are depicted as serenely unmoved.

As wonderful as these images are, the prophet Jeremiah is something of a relief because he is far more relatable. In the face of persecution and suffering, Jeremiah is vexed, passionate and conflicted. He doubts God; he wrestles with his people; he complains bitterly.

Biblical scholar Judy Fentress Williams puts it well in her book, Holy Imagination: A Literary and Theological Introduction to the Whole Bible, when she writes, “Jeremiah exposes the inner life of the prophet who stands in the liminal space between God and God’s people,” and that “he is, for the most part, rejected by his people, and he has a tormented relationship with the God who called him.”

I appreciate Jeremiah’s witness and the opportunity to go beneath the still surface and witness the inner turmoil of a prophet. Our spirituality is enriched by a long line of prophets and thinkers who questioned and wrestled with God. Jeremiah’s experience can be an inspiration for us today.

Today’s readings

• Jeremiah 20:7–13

• John 10:31–42

• Psalm 18:1–7

In what ways can the experiences and doubts of individuals like Jeremiah serve as valuable sources of inspiration and guidance in navigating your relationship with faith, calling and community?

More resources can be found at Episcopal Relief & Development

THURSDAY, MARCH 21

I will establish my covenant between me and you, and your offspring after you throughout their generations, for an everlasting covenant, to be God to you and to your offspring after you. ~ Genesis 17:7

Today’s Old Testament and New Testament readings center on the figure of Abraham. In Genesis 17, God bestows a new name, Abram, to Abraham, forging a covenant “between me and you.” This covenant carries with it the promise that Abraham will be “the ancestor of a multitude of nations.” The reading from John also focuses on Abraham. In mystical language, Jesus cryptically proclaims, “Very truly, I tell you, before Abraham was, I am.” In this rich tapestry of texts, I add my personal favorite New Testament portrayal of Abraham found in the Gospel of Luke within the parable of the Rich Man and Lazarus (16:19–31).

The parable of Lazarus at the Rich Man’s gate paints a stark portrait of excessive wealth and abject poverty coexisting side-by-side. Lazarus, a beggar afflicted with painful sores, languishes in hunger at the gate of a wealthy man who indulges in lavish feasts every day. Upon Lazarus’s death, he finds solace in the compassionate embrace of Abraham. In contrast, when the wealthy man meets his demise, Abraham becomes the herald of God’s judgment. When the rich man implores Abraham for a miraculous sign to warn his wealthy brothers, Abraham tells him the sign he is hoping for is already present: “If they do not listen to Moses and the prophets, neither will they be convinced even if someone rises from the dead” (Luke 16:31).

Today’s readings

• Genesis 17:1–8

• John 8:51–59

• Psalm 105:4–11

In our daily lives, how can we become more aware of those who “dwell at the gates” of our existence? How can we be like Abraham in responding with both compassion and justice?

More resources can be found at Episcopal Relief & Development

WEDNESDAY, MARCH 20

But I see four men unbound, walking in the middle of the fire, and they are not hurt; and the fourth has the appearance of a god. ~ Daniel 3:25

In the early church, when Christianity was illegal, it was dangerous for Christians to make or have images of Jesus Christ. Therefore, Christians often used symbols and select scenes from the Old Testament stories to covertly signal their faith. Among the most famous of these covert symbols is Jonah and the Whale, as Jonah’s three days in the belly of the beast was thought to be like Jesus’ three days in the tomb. For this reason, Roman catacombs where early Christians are buried feature depictions of Jonah getting swallowed and spit up.

Another covert image comes from the famous story in our lectionary today about Shadrach, Meshach and Abednego, three men who were thrown into the fire for refusing to bow to a king’s image. It’s worth reflecting on why this became a popular early Christian motif. First, it’s a story of miraculous survival, one that brings their persecutors to faith in God. Second, the three men may have served as reminders to early Christians of the Trinity. Third, and perhaps most importantly, the three Jewish men were persecuted for doing what Christians were refusing to do: namely, worship the image of a king (in this case, the Roman emperor).

These early Christian images—drawn from the deep well of Hebrew Scripture—emphasize struggle, miraculous survival and faithfulness to God amid persecution and adversity. They explore resurrection as miraculous survival amidst encircling flames and in the belly of the beast.

Today’s readings

• Daniel 3:14–20,24–28

• John 8:31–42

• Canticle [2] or 13

What do these stories say about the themes of enduring faith and resilience in Christianity?

More resources can be found at Episcopal Relief & Development