[T]he season of Lent follows a
tension found in St. Augustine of Hippo. Just as Augustine described the
trajectory toward salvation as a personal journey in his autobiography, The Confessions, so too did he
envision it in The City of God as an
historical movement toward the eschaton. In Lent the lectionary exhibits this
same pattern. Salvation is personal for baptizands, as they move through the
preparation of Lent toward the paradigmatic celebration of baptism at the
Easter Vigil.
Simultaneously, however, the
readings from the Old Testament chosen for Lent every year move us from
Israel's origins on the first Sunday in Lent to its hope for new life on the
last. The Old Testament themes used for the sundays in Lent in all years are
(1) Origins, (2) Abraham, (3) the Exodus, (4) the Nation, and (5) the Promise. –
Fritz West
Today, the Fourth Sunday, we are given to ponder
forgiveness in the feast that comes with reconciliation.
Luke 15:1-3,
11b-32
The parable from Luke lays out
reconciliation in all the complexity of family life. Its traditional title,
“The Parable of the Prodigal Son,” focuses only on a part of the whole. Better
is the cumbersome title, “The Prodigal Son, the Waiting Father, and the Angry
Brother,” for both of the brothers distanced themselves from the father and the
family, the younger son in willful prodigality and the elder son in resentful
duty.
The younger son breaks family
solidarity, both by demanding his inheritance and by dissolute living. Though
to all appearances dutiful, the elder brother sets himself outside of the
family circle through anger toward his father and resentment toward his
brother.
Despite all this, the father shows
patience and initiative, on the one hand waiting for the younger son, on the
other hand approaching the elder (vv 20, 28b). The prodigal son, in bewildered
amazement, joins the celebration that his father throws for him. However, we
are left at the end of the parable at the side of the father—waiting, hoping,
praying for the return of the elder son. Will he join the festivities or not?
That is the question. – Fritz West
And while we wait for that answer, we may well look
in the mirror to see the elder brother in our own images, not sure which way to
turn when the Great Provider, the One who has the fatted calf killed for us,
shows us unearned mercy. We may cluck at the squandering brother, but we might
also consider a squandering on the part of the elder brother who stays home,
safe, and doesn’t take chances.
For both of them––for the adventurer who loses his
way and for the careful obeyer who abides in the family compound––the prodigal
father lavishes his generosity, confounded that either of them would be unaware
of his open arms.
Reconciliation comes from the Bread Provider, the LORD.
Joshua 5:9-12
On the historical stage, the book
of Joshua tells of the reconciliation of the people of Israel with their God,
which calls closure to the desert wandering and opens up a future life in the
land of promise. The forty years in the desert consolidated Israel as a people;
there they experienced the Exodus, received the Law, and established patterns
for religious life. The backdrop for this reading, however, is Israel's
disgrace in Egypt and disobedience in the desert, which necessitated Israel's
reconciliation with Yahweh. The way was opened by Yahweh, Godself. God brought
them into the promised land, a foretaste of the ultimate salvation, here ritually
anticipated in the Passover meal.
2 Corinthians 5:16-21
The epistle reading also sets
personal salvation in a wider eschatological context. For while we experience
our reconciliation in Christ personally, Paul describes it cosmologically as “a
new creation.” Once again we touch on the baptismal theme. As creation was
brought forth from the waters of the deep, we participate in the new creation
through the waters of baptism. – Fritz West
Reconciliation is embued in the waters of baptism.
Fritz West, a
liturgical author and retired pastor of the United Church of Christ, lives in
Marine on the St. Croix, Minnesota, and serves as the Presiding Member of the
Association for Reformed & Liturgical Worship Steering Committee and a
board member of The Liturgical Conference.
Homily Service 40, no. 4 (2007): 23-32.
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