A beloved parable of our Lord is the story known as The Prodigal Son (or The Loving Father, depending on one’s perspective). St. Luke records Jesus illustrating fatherly forgiveness to a son who left his home, squandered his inheritance, and returned broken. The father rejoiced for his son “was dead, and is alive; he was lost, and is found.”[1] When we reflect, we see ourselves as the rebellious son. We may also recognize ourselves as the jealous brother who resented their joyful father’s acceptance of the repentant. St. Benedict commends us to reconcile with those who betray our hospitality, and receive the penitent back into the community.
Reconciliation requires work and growth on the part of all. Benedict directs the one who leaves the community must promise to “make full amends for leaving.” Reconciliation demands that each of us consider our sinful condition and reconcile our own self to God. First, being reconciled to God, I must receive his forgiveness.[2] With my relationship right formed, I recognize the Lordship of Christ and surrendering myself. Afterward, I must reconcile myself to myself. Self-forgiveness is difficult. Satan whispers that I am unworthy of forgiveness and I can never make it right. However, I will continue to wrestle for control of my life until I forgive myself. I continue to deny the sovereignty of God to forgive until I submit to his authority and acknowledge my own forgiveness. Therefore, the second step toward reconciliation is to realize who I am as a child of God and be reconciled to myself. Being reconciled first to God and then to myself, I can turn toward the other person to seek to be reconciled with them. I come humbly as the prodigal son came to his father, not worthy to assume the role that I had before and desiring to make as complete a restoration as possible. Finally, after being reconciled to those that I have offended, we walk together to be reconciled to the larger audience who witnessed my rebellion. I realize the community is faced with the challenge of accepting me back. That is the challenge that Benedict encourages the community to accept.
An extraordinary aspect of The Rule is the call for communal long suffering for the prodigal. Benedict writes that the community should receive me if I become wayward again, and even a third time. I must also recognize that patience has a purpose, as well as limits. The purpose of patience is to offer me safety and encouragement to be transformed from my rebellious nature into a compassionate presence. The limits of patience consider my hardness of heart and refusal to change. I can no longer be welcomed after the third time I turn away from the community. While the finality the community’s patience is alarming, God remains the Loving Father who desires my return to Him. He continues to stand at the edge of life’s path, prepared to hold me in His arms and wrap me in His robes. He is ready to put the seal of His ring on my finger and shoes of family on my feet. All this is ready for me. I only need to recognize His love and run home to it.
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[1] Luke 15:32.
[2] 1 John 1:9.
