At first glance it may seem a curious mix of readings we have been given for this day,
but there is a strong thread binding them all together in a way that in and of itself serves as a beautiful symbol
of "reconciliation."
I want to begin with the gospel since it is probably the most familiar of the four. We know it best as the tale
of the "prodigal son." That word "prodigal" is defined by Webster as "recklessly extravagant,
wasteful, lavish, or yielding abundantly". Accordingly it describes the youngest son's actions in basically
wising his father dead and squandering his generosity in a reckless way, but it is also an accurate description
of the father's response as well in keeping no record of wrongs done and wishing not only a full restoration of
their relationship but a more harmonious state than they had known before. We must not forget that the tale itself
is told in response to a criticism by the Pharisees that Jesus is spending too much time with the wrong kind of
people, and worst of all, he seems to be enjoying himself to boot! It's one thing to be out there doing a good
deed to save the "wretched," and quite another to be seen engaging in sidesplitting laughter and back
slapping!
The words of Psalm 32 could describe that kind of joy: "Happy are those whose transgression is forgiven,
whose sin is covered." The elder son's refusal to appreciate it can also be found there, Mark Twain describes
him perfectly as "a good man in the worst sense of the word," and one could almost hear the father say
to him: "Do not be like a horse or a mule, without understanding, whose temper must be curbed with bit and
bridle, else it will not stay near you."
It's a troubling parable, and has always been so, precisely because it hits on the deep need of people to be
loved, and to try to gain that love by behaving well. In and of itself that is probably not a bad thing, until
like the older son they find that while they are loved they are no more loved that those who have behave badly.
And therein lies the rub!
It is a traditional reading for this fourth Sunday in Lent called "Laetere" or "Refreshment"
Sunday when we are allowed to relax the strictures of Lent. Rose vestments replace the purple in churches that
have them, with symbolism similar to that one pink candle in the Advent wreath, flowers are allowed in traditions
where they haven't been for three weeks, the music is a bit more sprightly, and the emphasis is on "celebration"
in the midst of repentence.
The father's comments in the last verse "We had to celebrate and rejoice, because this brother of yours
was dead and has come to life again" are something of a foreshadowing of the Easter awakening just down the
road. It is a way of saying that sometimes even the faintest hint of "new beginnings" is reason enough
to rejoice and throw a party!
In the Old Testament lesson there is an actualized event being recorded, the day the manna, that magical food
from heaven ceased and the people ate the produce of their new land. It was not a glamorous meal, but it was real
food, not everything they wanted, but it was a change and they were grateful.
Manna's end is moving from "just enough" since one could only collect enough for one day at a time,
to "more than enough" in that unpredictable bounty of natural harvest. It is moving from subsistence
to substance, from spoon-fed to self-reliant. There is once again variety and the need for participation. The
"good news" of course is that there is life after manna! The same God who provided for the Israelites
for forty years will now provide for them again, but in a different way; involving the use of their own responsibilities
and their own resources. Are we willing to adapt to God's new ways in the life that comes after the manna ceases?
The place is called "Gilgal"…the rolling away of past disgrace. It is the place to which at least one
prodigal returned.
In the fifteenth chapter of Luke the prodigal story is one of three. The shepherd searches for the lost sheep,
the woman searches for the lost coin, and the younger son searches for life apart from his father, just as the
older son searches for life apart from his brother.
It is meant to be encouragement for the community of the faithful today just as it was in its first telling.
The church needs to be a missionary church and minister as missionaries not professionals. The church must learn
how to reach out; since it isn't enough to stand and watch and wait for the "wayward" to "return,"---
some have never been so how do they know to come back? And what is it that they come back to, an institution that
may or may not meet their needs? a group of "elder" brothers and sisters who don't want them as equals?
The challenge is to reconcile with one another in such a way that all can experience God's grace. And sometimes
the business of making room for "the newcomer" is in reality bringing ourselves to the place where we
can not only affirm but celebrate the fact that we are the same!
And that is the One Great Hour of Sharing tie in. The only boundaries that separate us from those who are living
in poverty, or victimized by systems, or nearly done in by natural disasters are caused by ignorance and indifference.
If we care enough to see all people as our family, then how could we withhold any portion of our good fortune from
them?
Somewhere else or sometime else are the temptations that keep us from seeing God-with-us.
William Barclay says that these three parables are not simply three ways of stating the same thing. There is
a major difference. The sheep was lost through sheer foolishness. It did not think; and many a person would escape
sin if they thought in time. The coin was lost through no fault of its own. Many a one is led astray; and God will
not hold accountable the one lost by accident. The son however deliberately sought to become lost, callously turning
his back on what was his true place and responsibility.
The brothers in the story of the prodigal son were also very different kinds of people, but the father loved
them both. Everything does not always have to be fair. The joy of reconciliation is found with the discovery that
what is important is that people get what they need! On that day, the manna ceases and our souls are fed the bounty
of life's greatest treasures.
What is the difference between a crisp $100 bill and a soiled and crumpled $100 bill? If I asked who among you
would accept as a gift the crisp one I'm sure all hands would go up. In fact even if I crumpled it in my palms
and asked again you would accept it. Even if I threw it on the ground, and squashed it into the dirt with my foot
there would still be takers.
The difference between that new, crisp $100 bill and the crumpled and soiled one in our eyes is the difference
between a good person and a bad person in the sight of God. Both are equally acceptable, both stand equal before
God "since all have sinned and fall short of the glory of God" (Romans 3:23).
Henri Nouwen says it differently: "We are all handicapped; some are more visibly handicapped than others."
The task of the church is to meet the needs of each and every one with the help of the creator who loves them all
the same. "You are always with me and all that I have is yours."
"We are not on earth as museum keepers, but to cultivate a flourishing garden of life to prepare a glorious
future." - John XXIII
Come into the midst of Lent and join the feast of forgiveness which God has set before us. There are those who
have been away who long for this table, and some who never left who have yet to taste its goodness!
|