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The story of the prodigal son is foundational in the imagination of Christian civilization. It can also be foundational in how we think about our homes. The prodigal’s flight from home, his return, and the brother’s refusal to enter this pivotal family moment forces us to think again about the surprising complexity of human happiness. Beginning in our own homes.
Commentators point to the older brother’s envy and its horrible consequences. Ambrose of Milan offers a striking image of him standing outside looking in at the celebration, and “he could not hear the dancing and music…the harmonious song of a people, resounding with the sweet pleasantness of joy for a sinner saved.” Another commentator simply notes, “He was unwilling to enter into the common joy.”
Home is the icon of true human happiness. Home is where we learn what it is to be happy. And here in this most amazing of stories we glimpse some under-appreciated aspects of happiness: wayward loved ones and their return; the offering and receiving of mercy; and the challenges this implies for all of us.
For me as a teacher of philosophy and student of Aristotle this should give pause. A common mantra in my teaching and my reflection is the intrinsic connection between virtuous activity and real happiness. And here the prodigal son dances with joy, surely along with his father(!), as the seemingly ‘good’ brother looks on and smolders. Has the connection of good character and happiness been unhinged?
The good news here, I think, is that this Gospel story forces us to look more closely at basic principles, and, if we’re careful, will bring them into clearer focus.
The essential place of virtue is in no way impugned. Key to the joy of the return is precisely that it is a leaving behind of a wayward lifestyle and a setting forth (perhaps again, perhaps for the first time) on the path of virtue: a path the son will now share with his father, moving forward. But what about the brother?
Envy at mercy offered to another reveals an inner problem behind the outward appearance of goodness. Perhaps we have seen this in ourselves. If our heart were in the right place, how could we envy mercy offered to the repentant?
This amazing story then at once points to an ever-active, ever-ready Mercy as well as to the dangers of self-righteousness. Indeed, those making headway on the path to virtue are reminded that they too are the objects of mercy, including a forgiving mercy they might need at any moment.
Perhaps the most wonderful aspect of the story is the message for all households suffering under the shadow of prodigal children. There is no joy like the joy on the return of those who have wandered. Here there is a new togetherness that fairly shines, all the brighter by comparison to the suffering of separation. This can give us new hope, and new resolution in maintaining an open heart and persevering in watchfulness and prayer, while our loved ones are in foreign lands.
I really do wonder: is there any family togetherness like the bond experienced from repentance, mercy offered, and mercy received. Together.
“…the dancing and music…the harmonious song of a people, resounding with the sweet pleasantness of joy for a sinner saved.” Ambrose says the older brother couldn’t or wouldn’t hear it. But oh yes, what a sweet sound! Perhaps here most especially is the icon of human happiness: the incomparable joy of a returned prodigal to the heart of the home; where he belongs; where we all belong. ~ ~ ~
Here’s a VIDEO on Finding Rest in the Home
Husband, father, and professor of Philosophy. LifeCraft springs from one conviction: there is an ancient wisdom about how to live the good life in our homes, with our families; and it is worth our time to hearken to it. Let’s rediscover it together. Learn more.
The terrible and all too relatable situation of the older brother for some of is that the older brother seems to have that that he wasn’t really loved by the father, or if he was, that he wasn’t loved as much. He saw the truth of the younger brother’s past selfishness and terrible treatment of his father, but he couldn’t fathom a mercy without justice in this life. He could not grasp the father’s generosity of heart, and did not have the internal resources and courage to do the same. He seems to have felt cast down by the father. “What about this… , father?What about me, father?” he seems to say.
John, I see what you are saying. But it seems that the words “all that I have is yours” convey the reality of the father’s deep love for this son. This raises the great issue: what can get in the way of our experiencing our Father’s love? Thanks for your thoughts.