But if I am honest with myself, I have to admit that I still experience, to some degree, that same sense of alienation even now that I live back in the USA. I have longings that go unfulfilled and expectations that remain unmet. I experience disappointment and heartache no matter where I live.
Living overseas gives one a certain “distance” from which to observe people. When I lived and worked amidst the Romanian people, I saw and heard them express the same sense of alienation.
But when I inhaled the rush of color that descended upon our city each Autumn, or stood in awe of the view from atop the snow-covered Transylvanian Alps, or when I laughed with friends or experienced the presence of God during worship or prayer, I got a taste of something that I could only describe as "home."
The Germans have a word for this universal experience. They call it sehnsucht. We don't have a word for it in English. More than nostalgia, sehnsucht denotes a deep homesickness or longing, but with transcendent overtones.
The writer best known for speaking on this "spiritual homesickness" was C.S. Lewis. In one of his essays (I think this is from The Weight of Glory), he describes these experiences as "the scent of a flower we have not seen, notes to a tune we have not heard, and news from a country we have not visited."
At some level, all of us are like the rebellious younger son in the third parable of Luke 15. We've all wandered away. We're all exiles looking for a home that seems to evade us.The parable in ends with a feast. A celebration over the fact that the lost, wandering, younger brother is finally home. Sadly, the feast is darkened by the fact that the older, obedient son will not join the party. The imagery evoked here is found throughout the Bible: heaven is pictured, not as a place of empty moralism or wild rebellion, but as a feast, a banquet of rich foods.
The film that captures all of this so powerfully is "Babette's Feast." The film is based on the short story by Danish writer Isak Dinesen, who was influenced by the philosopher Soren Kierkegaard and his idea of the "aesthetic" and "ethical" approches to living. The characters in the film represent those who try to live out one or the other of these approaches to life. It ends with a lavish banquet where members of a strict, lifeless, and bland religious sect dine with a great general who chose the path of worldly success. He wonders if he missed out on what really mattered in life.
Under the influence of the warmth of the banquet and the sight, scent, and taste of rich foods, rivalries vanish and tensions melt away. Dour faces soften as forgiveness is offered and love and laughter flow. Finally, the general stands and offers a toast. Quoting Psalm 85, he says, "For mercy and truth have met together and righteousness and bliss have kissed one another."
Dinesen is hinting at a third approach to life. A place beyond the "aesthetic" and the "ethical." She hints at it in the imagery of a banquet where the diners have a momentary mystical experience when "righteousness and bliss" meet and kiss. What Dinesen's story illustrates is what Jesus' parable of the lost sons is meant to explain. Jesus is "the bread of Heaven."
In his book, The Prodigal God, author and pastor Tim Keller explains that, "both the sensual way of the younger brother and the ethical way of the older brother are spiritual dead ends. Jesus
"On this mountain the LORD Almighty will prepare a feast of rich food for all peoples, a banquet of aged wine-the best of meats and the finest of wines.
On this mountain he will destroy the shroud that enfolds all peoples, the sheet that covers all nations, he will swallow up death forever.
The Sovereign LORD will wipe away the tears from all faces; he will remove the digrace of his people from all the earth. The LORD has spoken."