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'The journey home’

This small picture as some of you may recognise has been taken from the much larger and famous painting by Rembrandt called the ‘Prodigal Son. While the full picture includes additional figures in the background, this part of the picture in particular, offers us a good beginning for reflecting in Lent on themes to do with loss, love, forgiveness and restoration.

For in looking at the picture overall we can see in the profound closeness of the father and son’s bodies a whole world of reality laid bare for us; in which the suffering, inner emptiness and broken humanity of the son is met by the immediacy and presence of the fathers grace.

Captured in the posture of the two figures is both a physical portrayal of the darkness, pain and grief that the experience of abandonment brings; along with the father’s total tenderness that enfolds and meets all the son’s longings, loss and hungering.

As we look at this picture our eyes tell us in an absolute way that such a love of the father, asks no questions and makes no demands in restoring all that has been lost, torn or damaged. There is no visible sign of reproach on the fathers face, either in relation to the son’s self inflicted wounds of pride, or in terms of the son’s broken relationship with the father, the son simply comes as he is, and is met fully and unconditionally by the father.

And this is an important theme for us as we begin to make our own spiritual journey home to God in Lent. For as we explore the evidence of the kneeling sons abject poverty, we’re able to identify with profound awareness on what personal sin and forgiving love really mean.

Knowing for ourselves what it means to be inwardly estranged, like the prodigal son, we are, in the season of Lent, encouraged to honestly face up to ourselves and the image we have been made in – as sons and daughters of God. Yet knowing ourselves at the same time as often being damaged by sin, suffering and hurts, often overwhelmed by feelings of abandonment, insecurity and broken relationships, and all too often at odds, at a distance and out of touch, with both God and ourselves. In looking at ourselves in this way and seeing our own lives and relationships in the same light as the picture of the prodigal son, we too encounter both our own need for forgiveness, grace and mercy.

Equally, as we step forward hesitantly and falteringly, trusting in our heavenly Father who gazes towards each one of us in love, we become steadily liberated by the journey we make. We become fully re-clothed and affirmed as beloved children and at the deepest level within us, we rediscover what it means to be truly sheltered by God; who delights in us as we turn to Him in trust, dependence, and obedience.

This picture offers us an unspoken invitation to become little and humble before God; to be met by the God who comes close and with heart to heart, scoop us up and enfolds us in love, no matter how foot sore and stumbling our steps may have been.

Particularly in a culture like ours, in which achievement, success and personal celebrity are so frequently endorsed as the ultimate symbols of recognition, the Prodigal Son becomes a powerful Lenten metaphor for ideas about repentance, for letting go of the things that impoverish us, and for waking up to the need to exercise self discipline and make choices for living.

Equally, in the opening words of the prophet Joel, a reading often drawn on at the beginning of Lent, we’re told of the trumpet blast alerting the Israelites to their need for alertness, self - discipline and self awareness in ‘turning toward and acknowledging God’ Who is gracious and full of abounding love.

We are urged to not be like unaware children, oblivious to the wider issues that surround us. Instead, we are called in this time of Lent to make a positive use of our time and energy. To be creative in engaging with God and each other, in exercising whatever Lenten observations feel appropriate to our own particular circumstances.

Remembering too that we do, or do not do, is never going to be more important than the spirit with which we commit ourselves to keeping Lent holy. As the gospel of Matthew describes in chapter 6 verses 1 –6 and 16 – 21, which reflect on the importance of secret actions that can be seen only by the Father.

Ultimately, the Lenten season is one of self discovery, like the discovery made by the prodigal son who in re-entering the place where his father was already looking out for him, discovered what it really meant to reclaim his identity as a son.

May we also make the same life – giving discovery for ourselves this Lent; as we faithfully commit ourselves to steps on a journey of reconciliation and prayer in the holy days of reflection that lie ahead of us.



Ash Wednesday	Lent Group Week 1
Lent Group Week 2


Lenten reflection Ash Wednesday
'The journey home’ This small picture as some of you may recognise has been taken from the much larger and famous painting by Rembrandt called the ‘Prodigal Son. While the full picture includes additional figures in the background, this part of the picture in particular, offers us a good beginning for reflecting in Lent on themes to do with loss, love, forgiveness and restoration. For in looking at the picture overall we can see in the profound closeness of the father and son’s bodies a whole world of reality laid bare for us; in which the suffering, inner emptiness and broken humanity of the son is met by the immediacy and presence of the fathers grace. Captured in the posture of the two figures is both a physical portrayal of the darkness, pain and grief that the experience of abandonment brings; along with the father’s total tenderness that enfolds and meets all the son’s longings, loss and hungering. As we look at this picture our eyes tell us in an absolute way that such a love of the father, asks no questions and makes no demands in restoring all that has been lost, torn or damaged. There is no visible sign of reproach on the fathers face, either in relation to the son’s self inflicted wounds of pride, or in terms of the son’s broken relationship with the father, the son simply comes as he is, and is met fully and unconditionally by the father. And this is an important theme for us as we begin to make our own spiritual journey home to God in Lent. For as we explore the evidence of the kneeling sons abject poverty, we’re able to identify with profound awareness on what personal sin and forgiving love really mean. Knowing for ourselves what it means to be inwardly estranged, like the prodigal son, we are, in the season of Lent, encouraged to honestly face up to ourselves and the image we have been made in – as sons and daughters of God. Yet knowing ourselves at the same time as often being damaged by sin, suffering and hurts, often overwhelmed by feelings of abandonment, insecurity and broken relationships, and all too often at odds, at a distance and out of touch, with both God and ourselves. In looking at ourselves in this way and seeing our own lives and relationships in the same light as the picture of the prodigal son, we too encounter both our own need for forgiveness, grace and mercy. Equally, as we step forward hesitantly and falteringly, trusting in our heavenly Father who gazes towards each one of us in love, we become steadily liberated by the journey we make. We become fully re-clothed and affirmed as beloved children and at the deepest level within us, we rediscover what it means to be truly sheltered by God; who delights in us as we turn to Him in trust, dependence, and obedience. This picture offers us an unspoken invitation to become little and humble before God; to be met by the God who comes close and with heart to heart, scoop us up and enfolds us in love, no matter how foot sore and stumbling our steps may have been. Particularly in a culture like ours, in which achievement, success and personal celebrity are so frequently endorsed as the ultimate symbols of recognition, the Prodigal Son becomes a powerful Lenten metaphor for ideas about repentance, for letting go of the things that impoverish us, and for waking up to the need to exercise self discipline and make choices for living. Equally, in the opening words of the prophet Joel, a reading often drawn on at the beginning of Lent, we’re told of the trumpet blast alerting the Israelites to their need for alertness, self - discipline and self awareness in ‘turning toward and acknowledging God’ Who is gracious and full of abounding love. We are urged to not be like unaware children, oblivious to the wider issues that surround us. Instead, we are called in this time of Lent to make a positive use of our time and energy. To be creative in engaging with God and each other, in exercising whatever Lenten observations feel appropriate to our own particular circumstances. Remembering too that we do, or do not do, is never going to be more important than the spirit with which we commit ourselves to keeping Lent holy. As the gospel of Matthew describes in chapter 6 verses 1 –6 and 16 – 21, which reflect on the importance of secret actions that can be seen only by the Father. Ultimately, the Lenten season is one of self discovery, like the discovery made by the prodigal son who in re-entering the place where his father was already looking out for him, discovered what it really meant to reclaim his identity as a son. May we also make the same life – giving discovery for ourselves this Lent; as we faithfully commit ourselves to steps on a journey of reconciliation and prayer in the holy days of reflection that lie ahead of us.

A Lent prayer Almighty God Thank you that you meet us where we are And beckon us into your kingdom As we journey together May we encounter Christ Jesus, Be empowered to live like him, And understand more fully what it means to be blessed. Amen ‘Life attitudes.’ Robert warren and sue Mayfield.2004 Church House Publishing
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*Lent Group Week One*
Blessed are the poor in spirit, for theirs is the kingdom of heaven, Blessed are those who mourn, for they will be comforted. Blessed are the meek, for they will inherit the earth. Blessed are those who hunger and thirst for righteousness, for they will be filled. Blessed are the merciful, for they will receive mercy. Blessed are the pure in heart, for they will see God. Blessed are the peacemeakers, for they will be called children of God. Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of God. Matthew 5.3 – 10 The verses above, the ‘beatitudes’, form the basis of our Lent group study material this year. In our first reflection on them we looked at the overall structure of the verses. Several members of the group were able to share how they’d learnt these verses as children at school, parrot fashion, or as part of confirmation preparation. For these members of the group, it was easy to remember and recite the words of the beatitudes, but this hadn’t necessarily made understanding what Jesus meant by them any easier. In trying to get a better understanding of the beatitudes for ourselves we considered some questions suggested in the study book by Robert Warren, called ‘life attitudes’. The questions we thought about were, what words or ideas made the greatest impression on us, what puzzled us the most, what gave us the most hope and what did we feel we wanted to discover or do as a result of thinking about the beatitudes. What was most surprising at the end of the exercise was the realization that we’d unintentionally categorised the verses. These were the verses that made the biggest impression on us. Verse 1, blessed are the poor in spirit, for theirs is the kingdom of heaven - there was much honesty about the way we all felt spiritually poor in life, but recognised and felt how God was with us in our poverty and sharing in the things that made us feel helpless and inwardly poor. Verse 2, blessed are those who mourn, for they will be comforted - several of our group had been bereaved and were able to speak both about the pain of separation and loss and were able to reflect on the comfort they had found in the unexpected ways God had drawn alongside them in comfort. Verse 6, blessed are the pure in heart for they will see God – this was seen as the essence of what it meant to follow God, for the spiritual journey was one that worked it’s way out from the inside. It was felt that only through inner sight could we discover what it meant to understand our journey with God. Verse 7, blessed are the peacemakers, for they will be called children of God – members of the group felt the need for all God’s children to live in peace was as relevant toady as it had ever been. The verses that puzzled us the most were, Verse 3, blessed are the meek, for they will be comforted – the word ‘meekness’ was one that seemed out of step with our material and secular culture. How did the idea of meekness fit in with ideas to do with responsibility and duty in the world that surrounds us we wondered? Verse 4, blessed are those who hunger and thirst for righteousness, for they will be filled – we wondered about what form righteousness took in a world of war and unrighteousness, and this prompted us to think in part about people who we felt embodied a sense of righteousness in the way they lived. The verses that gave us most hope were, Verse 8, blessed are those who are persecuted for righteousness sake, for theirs is the kingdom of heaven – we felt that knowing that we had a place with God, no matter what, was a great cause for hope. Verse 5, blessed are the merciful, for they will receive mercy - receiving mercy and love and being able to offer these gifts to others drew us all, we felt, into a relationship of God’s comfort and care. Having thought about these kingdom values, we thought about living in such a way that hope, peace, and comfort could be daily expressions of our own lives. This led us to think about developing a slogan or headline that would explain what following God meant to us, and this is what we came up with, “ Join us on the journey to God. Know – peace, hope and comfort.” Our first session involved a lot of talking, sharing, listening as well as time for quiet reflection and prayer. In the sharing we’d learnt a lot about the beatitudes, about one another and we’d also journeyed further in our relationship with God. Our first Lent group had helped us on our way in discovering the kingdom values of Jesus and we had been challenged too, to follow in the way of Christ. The final prayer below is the prayer we finished our first session with. We come to you in brokenness to find healing In weakness to find courage In penitence to find a new beginning In uncertainty to find a next step In loneliness to find companionship In longing to find our life’s work In Lent to find Easter In the name and strength of Christ. Amen. (Lynne Chitty. In Life attitudes)
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*Lent Group Week Two*
‘Blessed are the poor in spirit, for theirs is the Kingdom of heaven. Blessed are those who mourn, for they will be comforted’. We started our second weekly Lent group by passing to one another a small basket filled with pebbles, as we each took one of these small stones, we silently imagined they represented an aspect of our lives that we wanted to leave with God during our time of reflection together. Having symbolically visualised our stones in this way, we then placed them alongside a number of small candles that were arranged in front of our Celtic cross; then in lighting a candle in turn, we silently acknowledged those things that troubled us, or impoverished our relationships. In this way the lighted candles became a focus of the grace and faithfulness of our Lord Jesus Christ for us, through His death on the cross, and the sign of God’s light and love reaching out forever toward us. The two beatitudes we considered as a group are the ones quoted at the top of this page. While they focus on the very common human experiences of poverty and mourning, we soon discovered how our ideas and understandings about these themes were challenged and broadened by the materials we were studying. For example, we recognised how, culturally speaking, we so easily saw independence as a sign of success and personal achievement; and it was only as we considered how Jesus reached out to those on the margins of life, that we began to see independence, if it became the sole aim of life, as an obstruction to the true nature of our interdependence, with others, creation and God. Equally true, we realized, was the idea that we don’t have to own or possess everything to be happy. Being content was not as Spike Milligan the comedian had once joked, about having ‘ just a little more than you’ve already got’. We also found ourselves recognising how easy it was to have mistaken ideas about what the Bible said about poverty. There are no romantic ideas about poverty expressed in the Bible; in fact poverty and injustice are understood as things that disturb God, nor are we to grovel or put ourselves down, for there is no space for false humility with God. Instead, the poverty spoken about in the beatitudes focuses on the importance of “being open to God, rather than playing God”. Implicit in such ideas is the theme of acknowledging our need of God and living in ways that honour one another. In trying to draw out a deeper understanding of what ‘poverty of spirit’ might mean we looked at the story of Jesus’ baptism in Matthew’s gospel chapter 5 verses 13 –17; in this reading what we saw was the humility and openness of Jesus’ response to God, in leaving all that he had known to faithfully follow God’s leading. Our second beatitude, ‘blessed are those who mourn, for they will be comforted’, we saw both in global and individual terms. In taking on board ideas about the nature of pain in our world with it’s all too familiar stories of injustice, we saw both the challenges that compassion fatigue represent and we saw too how we are called as human beings to engage with what we see, rather than refuse the painful realities of life. Equally, we also recognised how we are to participate in the world, not to be overwhelmed or judgmental of the world, but filled with hope and confidence because of Jesus Christ. For in this way we would find ourselves coming to rely more and more on the work of the Holy Spirit, who affirms, strengthens and equips us in working for change where injustice and grief are found. In thinking about our second beatitude like this we began to be able to make a distinction between the idea of mourning and bereavement. To see bereavement as an event that happens to us all, and mourning as a choice, in which we both recognise what has happened, and can work through and respond creatively to, as painful as this is. Looking at the gospel examples of Jesus’ ministry helped us greatly in this process of making distinctions; and we looked for example, at the story in Matthew chapter 23 verses 37 – 39, of how Jesus had wept over the state of Jerusalem, and had creatively gone forward in working out his pain, to give his own life for the sake of the world. As our group time came to it’s end for this week we reflected over a series of different pictures depicting images of mourning and poverty; and we set ourselves the task to watch and read the news in this coming week. Deciding we would respond to these national and international events by praying creatively for change and hope in the situations we were exposed to by making this our prayer, Help us to find that true strength, which comes from sharing our weaknesses, The true courage that comes from acknowledging our fears, The true humility that comes from recognising our pride, The true voice that comes from encountering our silence, The true healing that comes from using our wounds, The true light that comes from facing our darkness, The true peace that comes from risking ourselves, And the true life that comes from embracing your death Lord Jesus. Amen.
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