Most of this sermon today is the work of the Rev. Monika Wiesner who first preached it. A lay member of our congregation, Sharon Wirth, then also preached Monika’s sermon at Faith Ottawa last year. A heart-felt ‘thank you’ to both for this contemplative and grace-filled approach to a popular parable of Jesus.
Many will regard the turning point of the story as the call to repentance, when the rebellious, prodigal son comes to his senses in the sloppy mud of a pig pen.And therefore, according to this interpretation, repentance must be preached and communicated to others who have or are falling away.
You will notice with me, however, that it is not because someone in town or the farmer on whose land he was working told him to repent. When the rebellious younger son comes to the end of his rope and realizes his folly, it’s not because someone guilted him, pressured him, preached him into repentance. The message of changing the Prodigal’s moral direction did not come from outside of him. But from within.
Repentance does not precede grace and mercy. Rather, the other way around: First and foremost, compassion and love changes lives. The experience of the younger son at the end of himself was an inner experience. His changed reality resulted from something that happened within himself. The state of his inner life shifted somehow.
Within himself, the younger brother heard the voice of self-love and acceptance. Not once. But twice in the story. First, in the pig pen he came to self-love within himself. Enough love to stop hurting himself. Then, later, from the father, this Love was reinforced.
Since we see the turning point of this story as primarily a movement of the inner life, imagine then, that this family of three actually lives together within each of us, within our souls.
Within our soul we first have a younger son or daughter that is severely wounded. We might call this our “wounded inner child”. This is the part of our soul that experiences shame. It is the part of us that feels there is something intrinsically wrong with us.
Within our soul, we also have a critical older sibling. We might call this our superego or our “inner critic”. This is the part of us that actually triggers our shame, telling us where we’ve done wrong, wagging their finger at us in judgement whenever we step out of line.
Finally, there is also within our soul a compassionate parent, the compassionate parent that can heal our shame. We might call this our True Self. We Christians, knowing that God lives within each one of us, might call this our God-Self or even our Sacred Self.
It is the message of Jesus’ Priestly Prayer to his “Father” for his disciples: “As you are in me and I am in you, may they also be in us… I in them and you in me, that they may become completely one…”And again, Jesus said to his followers, “I am the vine, you are the branches. Those who abide in me and I in them bear much fruit …”
I invite you to imagine that this family lives within your own soul: the wounded child in you, your inner critic and your compassionate divine parent. All live within you.
In the rest of this sermon, heads up, I will intentionally switch to both male and female pronouns, so that each one of us may connect more personally with the experiences of these three different persons in the story.
How do these three persons relate within us?
When we are born, our soul and God are one. As an infant, we smile when we’re happy and we cry when we’re unhappy.
Then something happens to this unity within our souls. We experience events that we interpret as painful or as trauma. Our primary caregivers may be limited in their ability to parent or they may over-worked and overtired. And they hurt us.
Or maybe we simply need to leave the security of mommy and daddy for the first time and we discover that the world does not revolve around us. We experience hurt and rejection and intense anxiety and fear. Have you ever watched a young child who is being taken away from his/her mother? Do you ever wonder what is happening within that child’s psyche? These separation experiences may be necessary. But they are experienced as wounding.
What’s important for us to note is that these first experiences of woundedness follow us a lifetime. They might be called “holes within our souls”. We experience those first feelings of not being lovable or not being safe or not being of worth. Because our souls and God are one, this is where we feel our first disconnect from God.
Over the years, more holes are created. Our intense feelings of anxiety, powerlessness, depression, anger or jealousy or shame all have their roots in these holes. Whenever you feel these feelings, you are in touch with one of these holes in your soul.
So what do we do? We try to fill these holes by looking outside ourselves. As young children, we learned to please people by doing things that would make them happy and then we felt lovable and safe. As we grew in years, we became the responsible one, the wise one, the funny one, or the caregiver. We became beautiful or educated or rich. We did whatever the outside world said would make us feel valued.
We did whatever was needed to fill those holes in our soul that were wounded and crying out in pain. We believed the outside world held the answers.
That is exactly what the younger brother did in this parable. He took his inheritance and he spent it on everything the world suggested would soothe his wounded soul. But in the end, nothing worked. One day, he simply came to the end of himself … and he was drowning in shame.
So the prodigal child remembers her home and her parents. However, her shame went so deep that she believed all love was gone from her life. Her parents would never take her back, so she decided she would do whatever it took to earn her place in the household. She needed to earn their love.
But to her amazement, the prodigal child found loving parents waiting for her. When they saw her, they were filled with compassion and ran out to her, put their arms around her and hugged and kissed her. The wounded child began to confess what a failure she was, no longer worthy to be called their child. But her parents would hear none of it.
Instead, this prodigal child found herself in a beautiful robe … with the family ring on her finger … and a huge “Welcome home” banner hanging over the dining room table. A celebration was being prepared in her honour.
This is the compassion for oneself … this is where all healing takes place. This is where we experience the compassionate God … because God and our soul are one.
But there is one other character in the story, namely the older critical brother, our inner critic. Our super-ego. This is the inner critic who can’t accept the “easy” homecoming of the wounded child.
This older sibling doesn’t believe in compassion, does not believe in grace. And so she becomes critical and angry and refuses to participate in the homecoming. She’s the one who says to the wounded inner child, “You don’t deserve this!”
This is the inner voice that holds us back from experiencing the compassion of God within and for ourselves. This is the inner voice that uses those feelings of shame to stop the healing of those holes in our soul. This is the older sibling who sits on the doorstep and sulks, refusing to go to the party.
Oftentimes, Christians confuse that critical inner voice as the voice of God. It is not! It is not. If anything, it is the voice of our primary caregivers at their worst.
One thing is for sure – when we decide to return home, to find healing for all those holes in our soul, our inner critic will become very active and tell us we don’t deserve compassion, acceptance or love and we don’t deserve the healing we so desperately want. The inner critic will pull out all the stops to keep us feeling shame. But just remember, if it isn’t the voice of compassion, it isn’t the voice of God.
And so the wounded child no longer needs to listen to the voice of the inner critic because our soul and God are one and God has already embraced us in love. We need only listen to the compassionate, holy and sacred that lives deep within each one of us. And that sacred God-Self is saying, “I’m preparing a banquet in your honour! Come to the party!”
In this parable do you hear the voice of God embracing you in love? Welcoming you home? Herein lies the nugget of truth that is at the root of all emotional or spiritual healing.
So let the party begin! We’ve all been invited!
Meaning: metanoia –a change of mind.
Luke 15:1-3,11b-32, the Gospel for the 4thSunday in Lent, Year C, Revised Common Lectionary (RCL)
John 17:21,23 NRSV