Henri Nouwen and The Return of the Prodigal Son

“Very few spiritual books have had the impact that Henri Nouwen’s The Return of the Prodigal Son has had. But books of this depth emerge only from a particular state of soul. Gabrielle Earnshaw, Nouwen’s long-standing archivist, traces out for us Nouwen’s state of soul as he gave birth to this precious book. You will understand Nouwen more deeply after you read Earnshaw. This is a new and wonderful contribution.” —Ronald Rolheiser, author of Domestic Monastery and many other books

"Having read all of Henri Nouwen’s published over the years and two biographies, J. Beumer’s Henri Nouwen: A Restless Seeking for God (1997) and M. Ford’s Wounded Prophet: A Portrait of Henri J. M. Nouwen (1999), I did not think that I would learn a lot from this new book on Nouwen. I was pleasantly surprised. I felt the book not only had many unique features that I will elaborate on a little later, but I gained a deeper understanding of what we may call the later Nouwen who had joined the L’Arche Daybreak Community in Toronto, Canada. This insight into Nouwen is deeply related to the writing and publishing of his most popular book The Return of the Prodigal Son based on a painting by Rembrandt. Let me first of all highlight some of the unique features and themes, before engaging the profound spirituality that animates these pages and that makes Gabrielle Earnshaw’s writing so winsome. First, the book is immensely enriched by Earnshaw’s access to Nouwen’s extensive personal correspondence and other archival material. Second, the book illustrates how much of Nouwen’s writing is communal in that it engages others in discussion and feedback. Third, the inclusion of Nouwen’s doctoral work under Anton Boison, who advocated that one may use one’s “personal pathology” in order to become a “companion” to others, is a master-stroke of the book (p. 54). It highlights the fundamental modus operandi of Nouwen. As Earnshaw points out: “Nouwen used himself as ‘the living human document’” that Boison advocates (p. 51). Fourthly, placing the publication of The Return of the Prodigal Son in the context of other important publications around the same time gives the reader a birds-eye view of what is viewed as important in a particular historical moment. Sixthly, the book gives attention to the importance of the relationship between art and writing and art and spirituality. And finally, there is an encouraging section in the book of snippets from readers blessed by reading this book. So, this is a book about a book. But the book is so much more. A very rich spirituality vibrates in Earnshaw’s writing. There is the challenging discussion of celibacy as being “a vacancy for God” with the implication that various forms of self-denial or asceticism are “essential” to all forms “of the Christian life” (p. 29). There is the important reference that Nouwen “saw his life as part of a larger story – God’s story” (p. 41) which meant that Nouwen’s orientation, while psychological, was most basically theological and rooted in the grand narrative of God’s healing embrace of humanity. And everywhere the book pulsates with questions of home-coming, dealing with power issues, the reality of personal insecurities, and the search for fulfilment. Earnshaw refers to the two voices in Nouwen’s head: “be popular, relevant and successful” and “keep Jesus the centre” (p. 102). And in this tension-filled life we see that we are both the prodigal son and the self-righteous older brother, but are called to become the all-embracing father. As Nouwen states: “becoming the Father I am called to be” (p. 123). The overall thrust of this book reflects a vulnerable and searching spirituality. One wonders whether more attention needs to be given not only to Nouwen’s “homecoming” to Daybreak, but how he found “home” in the life and sacraments of the church and in his engagement particularly with the Gospels. One also wonders whether the emphasis on Sonship and Fatherhood needs to be linked to the “Go Between God” – the Holy Spirit. And finally, I wonder whether Nouwen needs to be framed more dialectically rather than developmentally: Fatherhood and childlikeness, home-coming and searching, contemplation and action, work and Sabbath, and personhood and community. The list here is endless. But thank you Gabrielle. Your book is such a blessing." —Charles Ringma, Emeritus Prof. Regent College, Vancouver, Canada; author of Dare to Journey with Henri Nouwen (Albatross/Pinon) and The Seeking Heart: A Journey with Henri Nouwen (Paraclete)