30 April 2015

RELS 117

The Parable of the Prodigal Son Rewritten

Jesus began, There was an eight AM theology class with many students. One day, a young student
stood up, telling the professor the class was a waste of time and money as the subject matter was
irrelevant to his life and organized poorly[1]. He told the professor he would be dropping the class.

For several weeks the young student slept in, enjoying his extra rest. When he awoke, he had time to
eat breakfast and relax with friends [2]. When he talked to his academic advisor several days later, he
learned that the theology class was a requirement for graduation. On top of that, it was a class that
would be almost impossible to retake with his four year paradigm. The student tried to modify his
paradigm to accommodate another attempt, but he was unable to do so, even when working directly
with the Office of Registration to cover for his mistake. He craved for the opportunity to retake the class,
but it was not a possibility [3].

When he came to his senses, the student said, Many of my peers are excelling in that professors
theology class, while I have surely been failing. I will return to my professor and beg for him to accept
me back into the class, and apologize for my inappropriate and embarrassing behavior. Maybe if I beg
and try hard enough I will be able to pass the class, even if it is with a D. So he went to bed, and the
next morning approached his professors classroom.

While the student was walking towards the Humanities building, his eyes cast upon the ground, the
theology professor saw the student. The professor was filled with compassion for the obviously
humbled man and raced down the staircase of the building [4]. Bursting through the doors, the professor
embraced the student, hugging him tightly.

The student was troubled and humiliated by this embrace, but began, Sir, I am sorry for my behavior. I
should not be allowed back into your classroom, I am not worthy of being given a second chance.

But the professor smiled wide and backed away from the embrace. Let us go upstairs and celebrate
your return! We will cancel class and I will treat our class to Big Apple Bagels to celebrate your return.
We will create a time to discuss extra credit opportunities and study groups to assist in what you have
missed [5]. I had almost lost hope in you, but you have returned to us! We must welcome you back with
joy!

Meanwhile, the theology class upstairs had gathered at a window. They watched the spectacle of their
professor embracing their fellow student, all except for one student who was reviewing notes from the
previous days lecture and readings. When he looked up he noticed the other students crowded at the
window, and upon looking back another student exclaimed Come! We are going to celebrate the return
of our peer who left us- the professor is treating us to a breakfast feast!
The studious pupil began fuming at his desk, pouring over his notes in an attempt to mask his
displeasure with the events [6]. Once the professor returned and shared the official news, the class
began to file out, heading towards the feast of bagels that awaited them. The professor returned to grab
his wallet and noticed a student sitting in his desk, refusing to join the celebration. The professor begged
his pupil to partake in the joyful homecoming of the other student . The studious pupil exploded, For
the past four weeks I have committed your words and these texts to memory! I have slaved over the
papers Ive written! Yet, when this student who embarrassed himself - and you - in front of us returns,
you throw a party for his imputence! Where is the party for the student who has been faithful to you
and your class since the beginning of the semester? Where is the party for the student who has not
abandoned this class to succumb to their own laziness? [7]

My student, the professor said, you participate in my class, and excel in the coursework. You will
receive the grades you deserve, and I recognize your effort [8]. But we have to celebrate because the one
who was rude and callous had recognized his mistakes. He has seen the way, and for that we must
reward him!

Obviously, this is not the direct word of Jesus, but rather the parable of the Prodigal Son
rewritten for a modern setting and meant to be interpreted through the eyes of a student at Saint
Norbert College. In order to understand the full context it helps to know the culture of the campus. But
to those who do understand it, it can be very relatable, and it provides a new illustration of the original
parable. The original story draws heavily on the context of this time, and I will explain why I have
changed several parts of this story the way I have. Below are listed numbers that correspond with the
reference points listed throughout the story. These areas are what I will be focusing on when comparing
the story to their respective bible verses. The verses will be taken from the New International Version
translation of the Holy Bible.

[1] When the student says that the class is organized poorly and is a waste of his time, he is
belittling the professor, embarrassing him in the environment he should have control over. The student
is telling the professor that he does not care at all about him or his class. This is similar to Luke 15:12,
where the youngest son demands Father, give me my share of the estate. In this statement not only is
he asking for a large sum of money, he is telling the father that he does not care if he is dead or alive,
and that he would rather focus on his needs (Martin, 2014, p. 212). Listeners of both parables will think
that the student and son are ungrateful and disrespectful of people who are not deserving of respect.

[2] While sleeping in and eating with friends are not completely comparable to the son in the
parable who squandered his wealth in wild living. (Luke 15:13), they are still activities that feed
temptations. College students have peers who sleep in until the afternoon and are faced with the
unhealthy temptation of skipping classes to sleep in late, much like the son was tempted to live like
immoral idols who slept with prostitutes and gambled. Sleeping in may not seem comparable at first,
but it is still giving in to the sin of sloth and creates poor habits. Skipping a class to sleep in would also be
frowned upon by most authority figures, just as sleeping with prostitutes and gambling would be.
 [3] By talking to the office of registration and an academic advisor the student is humiliated and
humbled by having to beg for help. In the story of The Prodigal Son, the son was Jewish and was sent to
[a citizens] his fields to feed pigs, as it was the only job he could obtain (Luke 15:15). This job was seen
as unclean and disgusting, and he was desperate to the point that he would be willing to eat the slop the
pigs were being fed (Martin, 2014, p. 213). He was forced to deal with the consequences of his actions,
and as many college students could admit, going to the registration office and begging for help to fix a
mistake they made out of arrogance and pride would be utterly humiliating and humbling. It is a
moment of having an all-time low, a point where regret hits deep, and they both become utterly
desperate. This feeling sparks the idea to return to the place where their trouble began and beg for
forgiveness, neither expecting a great outcome, but still hoping to be given the smallest chance.

[4] In the prodigal son His father saw him and was filled with compassion for him; he ran to his
son, threw his arms around him and kissed him (Luke 15:20). This scene was unusual because the
father, who the listener would expect to be furious with his son, is elated to see the return of the child
(Martin, 2014, p.214). In much the same way that listeners of the original parable would be surprised,
they would be just as surprised to hear the professor greeting the student, if not more. There is no
familial tie that would cause the professor to feel the need to be excited to see the student who
embarrassed him, but the professor is filled with joy and races to embrace him anyway. The professor
even leaves the classroom, his domain; much like the father leaves the comfort of his own home. Like
the original parable, this section is meant to confuse the listener, to upset their understanding of reality.
Why would someone who has every right to despise the person who wronged them, and even beyond
that, they dont merely forgive, but they also throw a celebration honoring their return! Listeners of
both stories will not understand this, and it creates something to think about.

[5] The bit of detail about Big Apple Bagels symbolizes an idea a listener could understand that
tends to be lost to modern readers from the original translation. In the original verse the detail of
bringing the best robe, putting a ring on his finger, sandals on his feet, and the fathers order to Bring
the fattened calf and kill it (Luke 15:23) mean less now than they did back then. In biblical times, the
giving of sandals represented the finalization of a transaction normally involving land, and was legally
binding in Israel. In this way it was as if the father was telling the son that the son was welcome back to
his land. Additionally, fattened calves were a special meat saved for the rarest occasions. In todays
society we do not have such traditions, and one of the closest logical analogies would be of a person
throwing a celebration and providing something that the other party did not have. For college students,
finding food can be a struggle, and the fact that a professor would be willing to spend a large chunk of
money to feed the class at a restaurant would show his joy and the acceptance of the pupil back to his
class.

[6] There are two sections to the story of the prodigal son, and the name itself shows a bias
towards the focus on the first son. Most people ignore the older son, even though the story is just as
much about him as it is about his brother. The second son has done nothing wrong initially; he stays
with his father even when the other son abandons him. The older son works in the fields and does what
he was expected to do. In the original story, the son is not invited to the party and confronts a servant to
ask whats going on. You brother has come home. And your father has killed the fattened calf
because he has him back safe and sound (Luke 15:27). The son is filled with jealousy, which is
something that most Christians would know is immediately a huge no-no. In this version of the story, the
student is also filled with jealousy, but both do something that makes it worse than just being jealous. In
both stories, they attempt to hide their anger rather than confronting what has upset them. In his book,
Martin discussed that in our stormy times, times that we feel distress, we should let God know our
feelings and make them vocal because he is aware of them. One must be open and honest in any
relationship, especially one of faith (2014, p. 232). In this instance, if we assume the father or professor
is imagery used for God, the forgiving and loving father, them the second son and the angry student are
guilty of hiding their feelings from their mentors rather than confronting them immediately. Even Jesus
shares when he is upset and frazzled by a situation going on, as is seen in the story of the garden of
Gethsemane (Martin, 2014, p. 362). This openness should be something we strive for, and both
characters fall short of this.

[7] When confronted, both the student and the son tell their respective authoritarian figures of
their anger and resentment. In the sons case, he says, Look! All these years Ive been slaving for you
and never disobeyed your orders. Yet you never gave me even a young goat so I could celebrate with my
friends. But when this son of yours who has squandered your property with prostitutes comes home,
you kill the fattened calf for him! (Luke 15:29-30). Exclamation marks are rarely used in the Bible, but
they are used in the parable when the younger son realizes he is starving and has made a grave mistake,
the father when he welcomes the son back with excitement, and by the older son here. Each time it is
used it carries with it an intense feeling, and in this case seems to signify the sons utter outrage that
such an event would be happening. In my version of the parable, the student explodes in anger,
showing these intense feelings of betrayal towards his professor. Many of us have felt this way at one
point or another, and while one may view this as a poor way to show how we feel, Martin encourages us
to show anger with God when we have it. Both characters do a great job of it, even after previously
being silent, showing that it is never too late to open up honestly to God about how one is feeling.

[8] The God figure in both stories does not get upset or cast the angry young man out for his
anger, this further supporting the idea that we should share our honest emotions with God. In the
original story, the father says, You are always with me, and everything I have is yours. But we had to
celebrate and be glad, because this brother of yours was dead and is alive again; he was lost and is
found. (Luke 15:31-32). He states that the son will receive what he deserves, but he should not be
jealous that his brother is receiving a welcome for returning. His brother was lost and returned, which
was not expected. The father valued his sons return, much like every person is loved and valued by the
Christian God. In my story, the professor attempts to explain these feelings as well, but both my story
and the original parable can be difficult to understand. How could someone forgive a person who
disrespected them and their estate so easily? This is another mystery of the parable that requires
meditation and thought, and perhaps is never meant to be understood completely. It makes no logical
sense to us and it distorts what we expect from reality, but that opens us up to the nature of God, who
we will never be able to comprehend fully. It does, however, give a great image that God is radically
forgiving and hospitable to his children.
 These stories are both examples of parables because they show a message that may not be
understood through a list of rules, but rather seek to explain something or upset ideas we have through
the use of a story. The adapted version carries over context that may be lost to a reader of the old text
in todays society, and may be a more favored version for a student at Saint Norbert College. It would be
frowned upon to rewrite this parable by a person who holds a propositional view of the bible, because it
is turning the direct words of God (Jesus) into something else. However if one interprets the bible as
having meaning through the messages of stories told, one may enjoy the relatable context that more
clearly displays the contexts that are hidden in old rituals and customs to people of todays culture. This
story shares the messages of a newly imagined way, and gives a new way to reflect and meditate of the
story of the prodigal son.
 References

Martin, J. (2014). Jesus : a pilgrimage. New York, NY: HarperOne.