Here is my sermon from today's Eucharist at St Stephen Walbrook:
Henri Nouwen was a bestselling author and pastor of a L’Arche community in Toronto, a community of people with learning difficulties. One of his best loved books is The Return of the Prodigal Son: A Story of Homecoming. The book reflects on the parable of the Prodigal Son by way of a painting; Rembrandt’s Prodigal Son.
In the book Nouwen describes his thoughts as he first saw that image as a large poster pinned to a colleague’s door: “I saw a man in a great red cloak tenderly touching the shoulders of a dishevelled boy kneeling before him. I could not take my eyes away. I felt drawn by the intimacy between the two figures, the warm red of the man’s cloak, the golden yellow of the boy’s tunic, and the mysterious light engulfing them both. But, most of all, it was the hands – the old man’s hands as they touched the boy’s shoulders that reached me in a place where I had never been reached before.”
Through reflection on the painting and through L’Arche, Nouwen became familiar with the home of God within him. That place where, “I am held safe in the embrace of an all-loving Father who calls me by name and says, ‘You are my beloved son, on you my favour rests.’ Looking back he sees that his intense response to the father’s embrace of his son told that he was desperately searching for that inner place where he too could be held as safely as the young man in the painting. It maybe that we are each one searching for that place and embrace.
For Nouwen it all began with the father’s hands: “The two are quite different. The father’s left hand touching the son’s shoulder is strong and muscular … That hand seems not only to touch, but, with its strength, also to hold. Even though there is a gentleness in the way the father’s left hand touches his, it is not without a firm grip. How different is the father’s right hand! This hand does not hold or grasp. It is refined, soft, and very tender … It lies gently upon the son’s shoulder. It wants to caress, to stroke, and to offer consolation and comfort. It is a mother’s hand …As soon as I recognised the difference between the two hands of the father, a new world of meaning opened up for me. The Father is not simply a great patriarch. He is mother as well as father. He touches … with a masculine hand and a feminine hand. He is, indeed God, in whom both manhood and womanhood, fatherhood and motherhood, are fully present.
Then there is the great red cloak. With its warm colour and its arch-like shape, it offers a welcome place where it is good to be. At first, the cloak … looked to be like a tent inviting the tired traveller to find some rest. But as I went on gazing at the red cloak, another image came to me: the sheltering wings of the mother bird. They reminded me of Jesus’ words about God’s maternal love: “Jerusalem, Jerusalem … How often have I longed to gather your children, as a hen gathers her chicks under her wings.” Day and night God holds me safe, as a hen holds her chicks secure under her wings. Even more than … a tent, the image of a vigilant mother bird’s wings expresses the safety that God offers her children. They express care, protection, a place to rest and feel safe …
For most of my life I have struggled to find God, to know God, to love God. I have tried hard to follow the guidelines of the spiritual life … and to avoid the many temptations to dissipate myself. I have failed many times but always tried again, even when … close to despair. Now I wonder whether I have sufficiently realised that during all this time God has been trying to find me, to know me, and to love me. The question is not “How am I to find God?” but “How am I to let myself be found by him?” The … question is not “How am I to love God? But “How am I to let myself be loved by God?” God is looking into the distance for me, trying to find me, and longing to bring me home … God is the father who watches and waits for his children, runs out to meet them, embraces them, pleads with them, begs and urges them to come home. It might sound strange, but God wants to find me as much as, if not more than, I want to find God …
Many people live their lives never fully sure that they are loved as they are. Many have horrendous stories that offer plausible reasons for their low self-esteem. The parable of the prodigal son is a story that speaks about a love that existed before any rejection was possible and that will still be there after all rejections have taken place. It is the first and everlasting love of a God who is Father as well as Mother. It is the foundation of all true human love, even the most limited. Jesus’ whole life and preaching had only one aim: to reveal this inexhaustible, unlimited motherly and fatherly love of his God and to show the way to let that love guide every part of our daily lives. In his painting of the father, Rembrandt offers us a glimpse of that love. It is the love that always welcomes home and always wants to celebrate.”
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Keith Green - The Prodigal Son Suite.
Showing posts with label prodigal son. Show all posts
Showing posts with label prodigal son. Show all posts
Thursday, 17 August 2017
Friday, 21 May 2010
The Holy Spirit in the world today (2)
I arrived late for the second day which meant that I unfortunately a Messaien meditation and also the Bible Reading given by Jane Williams who, I was told, gave an alternative and profound take on a difficult passage - the sin against the Holy Spirit.
Fortunately I arrived just in time to hear David Ford speak on 'In the Spirit: Learning Wisdom, Giving Signs', a talk that was variously described after it had been heard as 'magisterial' and 'full of riches.'
Ford began by demonstrating that the Spirit cannot be boxed or labelled as the Spirit of Jesus has been shared with millions of Christians who have expressed that Spirit without simply repeating what Jesus said and did. The Spirit stretches us in our thinking and imagining but as Seraphim of Sarov said, "The true aim of our Christian life consists in the acquisition of the Holy Spirit of God."
Being in the Spirit involves understanding the Spirit firstly as, in David Kelsey's phrase, God's circumambient Spirit which is both freely present as our ultimate evironment and yet also within us. Secondly, we are in the shared Spirit of God's family. It is the Spirit who enables us to cry 'Abba Father', as does Jesus, and the Spirit who creates koinonia or fellowship. Finally, it is the Spirit who draws into the future that is God's global drama. The Spirit is the first fruits of that future and enables us to create tastes and signs of that future in the present.
As a result, we learn wisdom in the Spirit by: praying to our Father from within a family which is potentially universal; loving God for who He is and no other reason; hearing the cries of our world and discerning responses which are signs of new life. Ford ended with three examples of such signs which included speaking in tongues, dancing and weeping in Rwanda; and the work of the L'Arche Community as initiated by Jean Vanier. He ended by reading 'Flight Line', a poem by Micheal O’Siadhail about jazz improvisation which is, for Ford, a parallel to life in the Spirit.
A live Godpod featuring Graham Tomlin, Ford, Williams, Miroslav Volf and Mike Lloyd which included: Williams saying that, like the Medieval mystics, she prefers to use feminine pronouns of Jesus rather than of the Spirit; Volf stating that the idea of a Christian nation is not biblically sound; Lloyd arguing that Christians should influence by persuasion and not legislative force; Volf commending Nicholas Wolterstorff's 'dialogical pluralism'; Lloyd suggesting that true human flourishing will never conflict with the well-being of creation; and Williams noting that forgiveness is about self-defiition, whether we wish to be defined by what has harmed us or what will free us.
Tomlin then rounded off the morning by arguing that pneumatology answers the fundamental questions of identity and vocation. He did so by suggesting that Charlie Mackesy's sculpture The Return of the Prodigal Son (see above) can also be read in terms of God the Father catching up and bringing back to life his dead Son after his offering of himself on the cross. Augustine identified the Spirit as the bond of love between the Father and the Son, so by uniting us with Christ the Spirit draws us into the embrace seen in the sculpture; the embrace of love between the Father and the Son.
The Spirit therefore answers the question of our identity by enabling us to know ourselves as the beloved sons and daughters of the Father because the Spirit has united us with Christ to know the love of the Father for the Son. This then leads into our vocation because the Spirit's ultimate role is to draw creation into that same embrace by healing and perfecting the broken creation. Colin Gunton wrote that, "the Spirit is the agent by whom God enables all things to become that which they were created to be." We, therefore, become caught up in this divine mission, which is cross-shaped because it is the power of love which through suffering brings joy. As Seraphim of Sarov wrote, "the Holy Spirit turns to joy whatever he touches."
The conference ended with Tom Smail reflecting further on the shared life with God and others into which the Spirit draws us and with this togetherness being expressed through worship of God and prayer for each other.
This was a conference of real depth and inspiration where those involved seemed genuinely open to listening and learning from those whose thinking may have stretched or challenged the views and understanding with which people may have come. This sense of stretch was there in the presentation of biblically based arguments for diversity, human rights, political pluralism, universalism understood in terms of the work of the Holy Spirit, set within primarily charismatic worship and an openness to the theological riches of the various Christian traditions.
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Olivier Messiaen: Louange a l'Immortalité de Jésus.
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