Sunday of the Prodigal Son (or Sunday of the

Merciful Father)
Summary of Discussion at St Paraskevis Fellowship
Presenter: Vasilios Manavas

Epistle Reading - 1 Cor. 6:12-20

All things are lawful for me, but all things are not helpful. All things are
lawful for me, but I will not be brought under the power of any. Foods for
the stomach and the stomach for foods, but God will destroy both it and
them. Now the body is not for sexual immorality but for the Lord, and the
Lord for the body.
And God (Father) both raised up the Lord (Christ) and will also raise us up
by His power. Do you not know that your bodies are members of Christ?
Shall I then take the members of Christ and make them members of a
harlot? Certainly not!
Or do you not know that he who is joined to a harlot is one body with her?
For the two, He says, shall become one flesh.1 Flee sexual immorality.
Every sin that a man does is outside the body, but he who commits sexual
immorality sins against his own body.
Or do you not know that your body is the temple of the Holy Spirit who is
in you, whom you have from God, and you are not your own? For you
were bought at a price; therefore glorify God in your body and in your
spirit, which are Gods.
Reflection
Some basic thoughts are raised within this particular epistle which helps
prepare our reading and understanding of the gospel pericope. The key
theme raised by St. Paul is that he highlights that there are many things
which may be permitted to him under civil law, but not all of these things
which are legal and acceptable according to the mores of the world are
beneficial for his well-being, or ethical. Some examples we can draw upon
in our own time is smoking and drinking, which though are legal,
excessive consumption of these can be detrimental to ones health.
Gambling is also legally permitted to all those over the age of 18, but
gambling could lead to an addiction which takes over a persons life and
hurt those who are close to the addict. One could assert that money could
have been better spent in the company of friends sharing a coffee, or in
almsgiving to those who are in need.
Nevertheless, St. Paul uses the example of the stomach which serves the
purpose of consuming and digesting food, therefore there is nothing
wrong with eating. However he points out that we can turn it into an
obsession beyond any sense of reasonable proportions and become
gluttons. Yet like all material things of this world, food is just a transitory
1 Gen 2:24
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object which can perish and decay. Thus his advice is to not become solely
focused or obsessed with material things, because in the final analysis we
cannot take them with us after death. For these things merely exist to
sustain our earthly survival, just like the example of food which St. Paul
uses. In effect material things like food does not give sound purpose or
meaning to our lives, it is just there to be consumed, nothing more or less.
Therefore St. Paul points out that there are two paths which could be
taken, the first is to remain solely focused on material things, which will
result in a person being controlled by material possessions, rather than
having control over material possessions. Hence his key assertion is that a
person needs to practice self-control and discipline, otherwise they will be
overtaken by becoming a slave to material possessions and addictions.
This he equates to the effects of sin and pathoi (negative passions), since
it affects a person in the same manner. For it temporarily satisfies a
persons initial urges or desires, but continuously needs to be serviced,
while the person begins to obsess in how they can secure their next fix
in spite of the cost to themselves or others around them, (IE. Financially,
health-wise etc.).
Thus, a person becomes enslaved by their pathos or sin, and cease
functioning as their natural self. Instead, their whole life revolves around
their pathos/sin. That in turn makes their pathos/sin a compulsion and
chore rather than something of enjoyment, since its derived satisfaction is
gradually eroded. Thus the person has to take further actions which are
more extreme in order to recapture something of that edge or
satisfaction which they once felt because their pathos is now a habit and a
compulsion. In effect you cease enjoying life to its fullest potential!
The example St. Paul draws upon to illustrate his point further, is that of
sexual immorality (that is any sexual encounter outside of marriage),
which he asserts is a dangerous precedent that violates a persons bodily
integrity, as well as their union with God. Drawing upon Scriptural and
philosophical thought, St. Paul highlights that the sexual union is not
purely a physical one, but constitutes an emotional and spiritual
expression, (present-day science is currently verifying the emotional
element). This experience becomes part of a persons memory and
subconscious and will always remain with them irrespective of any
possible forgetfulness, but form a barrier to future relationships, (possibly
making one indifferent, apathetic, unreceptive, jaded or demanding of
others who come into ones life). In effect one leaves something of
themselves behind, they lose something of their identity and well-being.2
2 An area of interest which science has been examining for quite some time, is the link
between the psychiatric well-being of people who have been exposed to multiple sexual
encounters, duly noting the effects on a persons relationships, citing a higher proportion
of depression and break-ups. Naturally the mass-media promoting promiscuous
behaviour has not assisted relational or sexual stability or satisfaction, let alone
psychological well-being. Affecting also those who are not as active, who become
excessively depressed due to media hype, since they believe they are suppose to be

From the Christian perspective as St. Paul underlines, is that a human

person is not created as a sinful being because the body is the Temple of
the Holy Spirit, and that every sin that a person commits is outside of the
body. When one considers this point we can see that the inputs necessary
to satisfy a persons sins and pathoi are in actual fact external to the
integrity of the body, smoking, alcoholism, drugs, promiscuity or gluttony
to name a few. The body may become dependent or addicted to these
things, but the inputs for these things are external to the body, one
merely needs to be in the right place at the right time to secure these
resources.
Yet there is another reason for the Christian, why they cannot, or should
not, violate bodily integrity, since all people are created in the image of
God, and each is a Temple of the Holy Spirit, but for those who are
baptised they are also bought by God who has paid a price for them via
Christs Crucifixion. This sacrifice of blood, whereby God the Father
sacrificed His Only Begotten Son for the salvation of humankind and all
Creation is the bloodwit or price He paid to redeem us and provide us
the means for our salvation, to transcend our own limitations.
Thus for an Orthodox Christian, they are not autonomous beings, but
belong directly to God, thus their body is Gods property and not their
own. Therefore to sin against the integrity of the body is to trespass
against the One to whom the body belongs to, not just to ourselves.
Nevertheless this is not a negative thing because one may have been
baptised into the blood sacrifice of Christs Crucifixion, but it also means
they are also joined as partakers to the joyful mystery of the Resurrection.
Hence there is the responsibility placed upon the faithful to remain
virtuous carriers of the Holy Spirit, and to give greater account for their
actions above others who are not baptised, since they are potential
recipients of Gods gift of salvation.
With that in mind, the exhortation put before all is that one must fight
against the things which compromise this hope, which is sin and the
pathoi. Of course this brings into consideration of each persons free-will
which is a gift from God to all. However it can be a dangerous gift, since
history can attest to, the many ways in which people have misused or
abused free-will to their own detriment and to those around them,
(consider for example the rise of dictatorships which have brainwashed
entire nations). In spite of this danger God has also provided the means to
aspiring to some sort of benchmark the media sets which defines their happiness.
Another area of interest in reference to questions over bodily integrity, is the connection
science has been examining about women seeking abortions, whereby the mothers cite
their experience of strange physical and emotional effects of abortion. The common
opinion expressed that they felt some sort of connection with a living being that they feel
they have lost. What research in both cases will reveal no one knows yet, but it is one
worth observing.

overcoming such errors in judgement or choice, that is the gift of

repentance.
Repentance means to make a genuine but radical change in mindset and
perspective on behalf of the person seeking forgiveness and selfcorrection. It does not mean that one commits their sin or pathos, and
then demands automatic forgiveness for their error. Rather it is something
that is earned and cultivated in order to help prevent a repeat of such a
negative outcome, that is termed a work of unrighteousness. To choose to
remain in ones own faults rather than to do something to rectify the
matter, is the ultimate sin and failing.
For as St Paul cites in very strong terms, drawing upon various examples,
in 1 Cor. 6:9-10, that those who choose to continue in living their life of
unrighteousness become their own obstacles to spiritual progress and will
be denied the gift of salvation:
Do you not know that the unrighteous will not inherit the Kingdom of
God? Do not be deceived. Neither fornicators, nor idolaters, nor
adulterers, nor homosexuals, nor sodomites, nor thieves, nor covetous,
nor drunkards, nor revilers, nor extortioners will inherit the Kingdom of
God.

Gospel Reading Luke 15:11-32

Then He said: A certain man had two
sons. And the younger of them said to
his father, Father, give me the portion
of goods that falls to me. So he
divided to them his livelihood. And not
many days after, the younger son
gathered all together, journeyed to a
far country, and there wasted his
possessions with prodigal living.
But when he had spent all, there arose
a severe famine in that land, and he
began to be in want. Then he went
and joined himself to a citizen of that
country, and he sent him into his
fields to feed swine. And he would
gladly have filled his stomach with the
pods3 that the swine ate, and no one
gave him anything.
But when he came to himself, he said,
How many of my fathers hired
servants have bread enough and to
spare, and I perish with hunger! I will
3 Carob pods
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arise and go to my father and will say

to him, Father, I have sinned against
heaven and before you, and I am no
longer worthy to be called your son.
Make me like one of your hired
servants.
And he arose and came to his father.
But when he was still a great way off,
his father saw him and had
compassion, and ran and fell on his
neck and kissed him.
And the son said to him, Father, I
have sinned against heaven and in
your sight, and am no longer worthy
to be called your son.
But the father said to his servants,
Bring out the best robe and put it on
him, and put a ring on his hand and
sandals on his feet. And bring the
fatted calf here and kill it, and let us
eat and be merry; for my son was
dead and is alive again; he was lost
and is found. And they began to be
merry.
Now his older son was in the field. And as he came and drew near to the
house, he heard music and dancing. So he called one of the servants and
asked what these things meant. And he said to him, Your brother has
come, and because he has received him safe and sound, your father has
killed the fatted calf.
But he was angry and would not go in. Therefore his father came out and
pleaded with him. So he answered and said to his father, Lo, these many
years I been serving you; I never transgressed your commandment at any
time; and yet you never gave me a young goat, that I might make merry
with my friends. But as soon as this son of yours came, who has devoured
your livelihood with harlots, you killed the fatted calf for him.
And he said to him, Son, you are always with me, and all that I have is
yours. It was right that we should make merry and be glad, for your
brother was dead and is alive again, and was lost and is found.
Reflection
Many things could be written on this particular gospel pericope, but to
ones own mind certain key themes seem to arise from the narrative. Yet
before we highlight these themes, we should cite that this parable is one
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of the foundational texts for the mystery (liturgical rite) of confession

which is still in practice and essential within the life of the Orthodox
Church, particularly since it describes where sinful living can lead to, while
providing the means for correcting errors in judgement. The message
presented within this specific gospel text may not initially seem clear to
the reader, and may go beyond them.
Quite often many may understand the text as giving people the freedom
to go forth and sin, and live a life in excess, and when times become
tough, to return begging for forgiveness expecting that it will be given
without question. Furthermore those who do the right thing should not
expect any sort of reward, but those who led a sinful life will not only be
forgiven their transgressions, but rewarded for their sinning and returning.
The truth of the matter, as presented within this gospel text, is quite the
opposite to this understanding. Thus careful reading and observation is
essential to drawing out the key themes put forward to the reader.
Yet in order to do this we need to look at the three central characters of
the parable, two of which illustrate the two distinct paths of life and
spiritual experience; that is the prodigal son and the seemingly righteous
brother. These two characters represent our own story and journey of life,
for we are both the prodigal and the righteous sons. However the two
characters revolve around the third party who is referred to by virtue of
both sons, and yet is the person on whom the parables teaching hinges
upon. Nevertheless this understanding will not become clear unless we
observe each persons role within the parables turn of events:
The Prodigal Son
The prodigal is usually the first character which people identify and can
come to terms with his particular journey and mindset. As the parable
relates he approaches his father demanding his share of the inheritance
which is tied up within the family estate. This is not anything unusual in
principle according to Middle Eastern culture or tradition, but is a
legitimate request that is legally binding. However such a request was
rare and only made when a young man intended marriage and sought to
establish his own family.
Nevertheless since a young man was the son of his father and thus the
bearer of his fathers name, he thus had the responsibility to remain as a
member of his fathers household, since he was responsible for the care of
his parents. The formation of his own family would become an extension
of the paternal household, which was also joined to that of his brothers. 4
Hence the survival and perpetuity of all concerned were guaranteed, since
the more people who existed meant the more hands were available for
work and thus the survival of the family/tribal unit.
For a son to come and demand an inheritance before his own father had
passed on, was thus not a standard practice despite being a legal one.
4 Any sisters would be married off into other family units.
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Such an assertion was not only an affront to a mans own father, but to his
entire household and tribe, which included workers, slaves or dependents
as well as blood kin. In effect such a proclamation is to say to other
household members that they are dead, and that they are no longer a
personal concern or consideration, and that their future survival is entirely
their own responsibility. This in effect is what the prodigal son announces
by his demand, he does not await for his fathers passing, he does not
discuss the matter with others, and he automatically assumes that he has
entitlement, when in actual fact his father is the one who has the
authority to determine what is his.5
From a spiritual perspective this could easily be seen as the demands that
we place upon God and those around us, when we abuse our own free-will
to purse selfish goals without careful thought or consideration, particularly
to the outcomes of our actions. In the prodigals case, it is breaking the
households communion of unity and survival. Yet the prodigal secures
what he demanded and goes forth into a foreign land where he revels and
parties to excess, with no consideration for the future, or his own real wellbeing. Naturally one could assume that he would have been surrounded
by so-called friends who leeched off his squandered wealth.
For Orthodox Christians this not only refers to worldly realities of everyday
life, but is representative of the pursuits of sins and pathoi to satisfy
detrimental urges and desires, (as discussed in the epistle reading). The
image of going into a foreign land is symbolic of entering Hades, the
playground of the Devil, the excessive living of the prodigal as the feeding
of sins and pathoi. The possible so-called friends made along the way as
the demons who will encourage the prodigal to move towards his own
destruction.
Of course as the parable continues the inevitable happens, this foreign
land shows its true colours, whereby hard times come and famine grips
the land. The seeds of destruction which the prodigal has sown now bear
fruit. He is starving and alone since there is no one who is there to help
him, and he has made no provision for his future survival since he
squandered what he had taken as his inheritance. Yet the only solution to
his personal crisis is in effect to sell himself as a virtual slave who tends
pigs which had more to eat than he had.
The message is quite blunt; the wages of sin is death, torment, affliction
and misery. The lack of spiritual vigilance has left the prodigal to the
machinations of the Devils whims which have now enslaved him, the
initial pleasures and benefits that were bestowed have been consumed
and the price has to be paid. Again echoing St. Pauls exhortation towards
self-control over all things, so that one may be the master of themselves,
and not addicts serving their addictions which have taken over their lives.
5 This point echoes the thought put forward by the days epistle reading,
whereby St Paul cites that many things may be lawful to do, but it may not be
ethical or beneficial.
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The prodigal now has become the slave and the afflicted one who is
willing to stoop to even lower depths, and is hoping that the pigs will show
mercy by sharing their food with him!
The symbolism of the pig is rather telling as the Blessed Theophylact of
Ohrid asserts. He points out that a pig is not capable of looking upwards to
the skies, but its vision can only see things that are directly in front of it or
below it. Yet it normally looks downwards at the ground, and is an animal
whose natural habitat, and habitat of choice, is to live in muck and mud,
while it greedily eats its food which by nature it does not share. What
shocks it out of its environmental understanding, is when a farmer places
it upside down on its back to be sent off to market, thus silencing a pig
because it has become enchanted by the wonders of the sky which it has
never seen in its entire life!
What the blessed Elder seeks to infer from this, is that the prodigal had his
eyes focused solely on worldly things and a false reality, thus he did not
realise the mess in which he was living in (his own living pigsty). It is only
when the harshness of his environmental reality, famine and slavery, is
what wakes him up. This forces him to look upwards from the ground at
which he stared at, that is the worldly material things, which neither show
mercy nor give comfort, and so he has to reassess what is most important
to him.
In like fashion, we often get tangled up in such concerns within our own
lives too, for we often forget what are the things most important to us like
family, friends, health, inner peace, mental stability and so forth. These
are things on which we can never put a price on, and yet are essential to
our own well-being. However we are naturally too preoccupied with the
muck of things around us to realise these truths which should be selfevident, but our own distractions prevent us from giving them heed.
So where does that bring the prodigal? Repentance! Through critical selfexamination he understands his mistake and understands firstly that his
father is a just and righteous man who always ensured his welfare, and
was willing to sacrifice his own interest for his benefit, such as giving him
the inheritance due to him. Secondly he also understands his own error,
and that something needs to be done to correct his own failing.
This second point is particularly important because it goes to the heart of
what repentance6 means, which is to not despair, but recognise a failing
and do something about it, to literally change mindset by removing ones
previous views and replace them with a new and corrected set of values.
To dwell on guilt and despair is counterproductive and prevents
repentance to take its natural course, which is part of a persons healing
6 The word repentance is Latin in origin and possesses the same meaning as the
Greek word metanoia, which in its most basic and literal meaning is to take ones
head off and replace it with a new one.
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process. However, true repentance also needs works of correction and

reparation to those who have been injured by our own vile acts.
Hence the prodigal prepares himself to confess his sins, seek forgiveness
and plead for mercy, because it is he who has to take the first step
towards reconciliation with his father and his former household.
Nevertheless he also prepares himself to accept whatever response or
decision is meted out to him, even if it means he returns as a hired slave,
since he cannot brazenly ask to return to his former status, this is what
Genuine Repentance means.
The message for us is quite
clear, because each believer
who stumbles (and the truth is
we all stumble) needs to repent,
confess
our
failing,
seek
forgiveness, and be willing to
accept Gods guidance and
judgement, even if it means we
must make some sort of
sacrifice on our own behalf.
On a final note about the
prodigal, his actions within this
parable, sets the tone and
nature of the mystery (rite) of
confession within the Orthodox
Church. It is one of the
foundational
texts
for
the
existence and the need for this
particular rite, because it is part
of a process of self-examination,
healing
and
reconciliation
between ourselves and God, as
well as our fellow man. Much of
the
sciences
of
human
psychology can find its roots,
practices and beliefs within the
formalised process of this rite.7
The one who administers the rite, usually the priest, serves merely as a
witness to a persons confession and seeks to challenge personally held
views, suggest possible alternatives or approaches to overcoming
personal obstacles, maybe prescribe tasks which may help a person
progress, or just remain silent so as to serve as a sympathetic ear to a
7 Consider the need for challenging personal misconceptions or views, overcoming
personal ego or delusions that we create for ourselves. These are the same concerns
which modern day psychology and psychiatry deal with today. The difference is that
within psychiatry the therapy also involves the administering of medicines and drugs.

persons pain and anguish. According to some Church commentators, the

priest is the one who will give account and verify the confession of a
person on the Day of Judgement, likening his role to that of a defence
attorney.
Yet however one looks at it, the priest is in the Churchs view the spiritual
guide and doctor of a persons mental and spiritual well-being and has a
close familial but professional relationship with the faithful who seeks to
confess as part of their journey of repentance, reconciliation and healing.
Thus due to their close relationship, the priest will understand the
persons personal history and condition well, and will be able to give
appropriate advice or instruction as to how a person can deal with their
existential issues.8
The Righteous Brother
The character of the righteous brother proves to be an elusive one for
us, because he only appears towards the end of the parable which raises
certain questions over his role or his apparent righteousness. For at the
beginning we did not see this brother make any attempts to dissuade his
wayward brother on his course of destruction. He seems to come across
as apathetic to his brothers plight, consider that he did not make any
attempts to go and seek out his brother and help him out of his
predicament. Rather he writes him off as dead.
In examining this particular brothers actions, there are some Church
Fathers who speculate as to whether his eye was set on recouping the
family estates loss from his brothers departure, to help it grow in wealth
beyond that loss so that he may have more to inherit for himself?
Consider this, inherited wealth disappears quickly, whereas to remain
close to the source which generates wealth is far more advantageous,
while cutting out a rival for its spoils initially may prove costly, but could
easily be regained and expanded.
Whatever his reason is, whether for righteousness or for personal gain,
the righteous brothers initial silence and apathy is the key issue. The
message is that everyone is our brother and our neighbour and therefore
we must keep an eye out for each other and a helping hand, because we
all fall and make errors. The need for an outsider to point out our failings
in love is a crucial necessity, because through their guidance we can be
brought back on track within our lives, to have things that we may not see
be pointed out to us, and even possibly avoid going deeper into our own
destruction and downfall.
This all becomes apparent with the righteous brothers resentment upon
the prodigals return. He did not express this anger when his brother left
which was the appropriate time to do so, but he does not enquire as to the
8 Nevertheless more can be said on the matter, but it is best left for a discussion
specifically about the rite of confession.

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well-being of his brother, nor ask where he has been, nor what suffering
he has undergone, nor inquire as to what prompted his return, which is
the most important question of all. Thus there is no concern for his
brothers welfare, but grumbles about his brothers return and even denies
that the prodigal is his brother, but calls him Your son when speaking to
his father. Hence the righteous brother fails to recognise the gift of
genuine repentance and furthermore he does not even encourage this
gift.
The other key failing of this righteous brother is that he does not
recognise the reason for why he remained steadfast by his fathers side,
or why this choice in not breaking the household communion was correct.
Therefore he does not understand his true intentions or reasons, maybe
those Church Fathers speculation might be correct? In any case our
speculations will remain as such since the parable indicates that this
brother was not clear himself about his true intentions, one can only infer
from the text.
Nevertheless he does not realise that everything he has, actually belongs
to the father, who is head of the household where everything is shared in
the unity of one communion, and is not his own personal effects. Yet the
father assures him that his reward is greater because he was not
subjected to the tyranny of suffering and slavery, nor that he had not
broken communion with the household, and that whatever belongs to the
father is shared with him and can be made use of, all he has to do is ask!
Interestingly this brother who grumbles later on about not even receiving
a goat to feast on with his friends, had never asked his father to fulfill
such a request? So how can a person fulfil a request when it has not even
been made?
Thus we see this brother splitting hairs over nothing. Will not the father
look more favourably upon the dutiful son? Whereas the prodigal was
willing to sacrifice his own self interest for forgiveness and to be received
again by willingly subjecting himself to become a hired servant and to not
make any demands. Hence if the father rejoices over this willing return
and wake-up call that the prodigal has had, it is by virtue of the prodigals
realisation of the importance of selfless love and mercy which he knows
his father has lavished upon him, his brother and all the household to
ensure everyones welfare. The point is missed by the righteous brother
even though he had been putting it into practice. (Again he does not know
the reason for why he stayed!)
This naturally represents the paths of spiritual life which people can either
fall into, those who go astray, and those who remain steadfast. Both ways
present their own dangers, for those who go astray the results are quite
clear to see, but those who remain could easily fall into indifference, pride
or apathy to their neighbours plight despite going through the motions of
spiritual life, all because they lose sight of its purpose.

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This is what occurs when Christ relates the story of the Tax-collector and
the Pharisee (Lk. 18:10-14), which again represent these two approaches.
The Pharisee may have done things all in accordance to the Mosaic Law,
but his actions and his intentions were insincere and merely gestures and
not expressions of faith. Whereas the tax-collector who was considered as
a parasite of his society, came with faith and remorse to seek forgiveness
for his evil actions, and through prayer sought to begin the process of
correcting those evil deeds. Instead of helping the man, the Pharisee
writes him off completely and condemns him, rather than assist him, or
enquire about his circumstances. Hence the parable of the Prodigal
reflects this relationship between the two brothers and their approaches
to spiritual life.
The Father
Finally, the key character who remains rather discrete in the parable and
yet is the foundation on which it is built on. What can be said for a longsuffering father who puts up with the excesses of two sons, one who is
wayward and the other who is contentious? Yet he remains the paragon
example of wisdom, mercy and selfless love, because he knows not to
force his wayward self-willed and stubborn son to remain, but must let him
be free to enter into a journey of self-discovery in spite of the perilous
dangers. On the other hand, he has the other son who automatically
assumes that what the father possesses is his, and with his brother out of
the picture will solely go to him. Hence the father must remain as an
example to both his sons so that they can learn what is true love, fairness,
compassion and righteousness. Furthermore he is not one who is
constrained by human conventions or perceptions of what is right or just,
but goes beyond them.
Take for example of how the father breaks with Middle Eastern custom by
willingly run towards his prodigal son and embracing him. Culturally
speaking the act of running for a mature man, especially towards a
wayward son is even today perceived as something undignified. The
cultural context is that for such a son seeking reconciliation he must
approach his father and fall to his knees, while the father maintains a
certain silent detachment and coolness to his sons request. Culturally
speaking, the father will forgive his son, but through his detached and
military-like manner wishes to impress upon his sons thoughts that one
must recognise their own failings and must avoid at all costs repeating
them, hence he must not do it again. Whereas in the parable we see the
fathers merciful condescension towards his son by his running and
embrace, while not subjecting the prodigal to this formalised convention
of forgiveness.
As for the other son he reiterates the point that the prodigal did not
understand initially, which was that all things belong to him, and is their
benefactor, provider and protector, and that they are dependent on him,
but he shares openly with them and does not begrudge them anything. All
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they need to do is to ask in sincerity and to try and mimic his example.
Thus he is the source of all good things and is the True Teacher of how one
should live, because by following his example all that is his will be theirs
also, thus their reward is great.
In absolute terms who is ultimately this father?
Christ in this parable uses the father figure to denote the wisdom of a true
believer, but He ultimately is making reference to God and His longsuffering, patient and pedagogical love for all of humanity, by calling us to
return back to the divine household from which we came. While those who
dwell within the household to not begrudge those who return, but to assist
the Father in His task and to remain vigilant and not resentful. This often
represents the faithful within the Church who throughout the ages have
endured immense hardships on account of non-believers who persecuted
them, or those who left the Church.
Yet it is also the message to those within the Church who may follow the
examples of either the prodigal son or the supposed righteous son. The
Fathers example is the foundation and principle by which they should live
their lives and for perceiving or discerning things around them. The
conclusion is simple, vigilance and love in adhering to the ways of the
Lord, whose standard sets the benchmark by which we live and how
society should be, because to be just a good person is not enough, the call
is for something greater, to aspire to be blameless divine-like beings
despite falling short of that aim.

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