Ancient Anglican

Within these mediations á Kempis continues to caution us to not put our faith in holy things, religious practices, or spiritual feelings. Rather our faith and the object of our desire should be Christ alone.

Wandering is good when the mind wanders on God during the entire extent of his prayer, on God’s glory and majesty, stemming from a recollection of the Scriptures, from an understanding of the divine utterances and holy words of the Spirit.

The first step in this unification of the soul with Jesus is the cultivation of the ability to listen and to know his voice. Throughout the scriptures, we see that God speaks to us in our silence. 

The purpose of the parable isn’t to teach us that God will always welcome us home or to be a joyful rule follower.  Rather, the heart of the parable, and indeed the very heart of the Gospel, is to teach us what it means to become the Father. 

Salvation is not a change in location but a change in being. It is not about going to Heaven but becoming the Father in whose likeness we are to become.

Fr. Nouwen posits that the ultimate lesson of the parable, and indeed the core message of the Gospel, is that we are to become like the Father. We are called to imitate the compassionate God that is disclosed to us as the compassionate father in the parable. 

At the end of each parable in Luke 15, the main character goes to their neighbors and says rejoice with me for that which was lost has been found. Think about how we, as the Church, are called to this rejoicing.

In th epainting, look at the father’s hands. The father’s left hand is masculine and grasps the son tight, whereas the right hand is feminine and rests gently on the younger son to comfort him as only a mother can.

What is the basis of the older son’s relationship with the Father? Is there any hope for the elder son?

Nouwen calls the older son’s resentful conduct the “frozen anger among the saints.” This anger develops into a “pathology of darkness” from which the older brother cannot escape.

Is repentance and reconciliation within the contemplation of the younger son? Does he anticipate any change in his relationship with the father? At this point in the story, has the younger son learned anything from his experience?  Do you agree with Fr. Nouwen that Jesus himself can be seen as the younger son?

In making his decision to return home, has anything really changed about the younger son? Is the younger son’s request simply driven by selfish desire or is he beginning to realize the true nature of his relationship with the father?