See. Believe. Rejoice.: Reflections and insights for Laetare Sunday

Pink is in again this Sunday, as the Church celebrates Laetare Sunday, the Fourth Sunday of Lent, another little break from the penitent character of the season. This Sunday is one of only two Sundays wherein rose vestments can be used to replace purple; the other one being Gaudete Sunday (the Third Sunday of Advent).

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READINGS AND PROPERS

Extraordinary Form (Laetare Sunday)

Rose or Purple

First Class Semi-double

[STATION AT THE HOLY CROSS AT JERUSALEM]

INTROIT ¤ Isaias 66. 10, 11

Laetare, Jerusalem: conventum facite omnes qui diligitis eam: gaudete cum laetitia, quia in tristitia fuistis: ut exsultetis, et satiemini ab uberibus consolationis vestrae. -- Laetatus sum in his, quae dicta sunt mihi: in domum Domini ibimus. V.: Gloria Patri . . . -- Laetare, Jerusalem . . .

Rejoice, O Jerusalem: and come together all you that love her: rejoice with joy, you that have been in sorrow: that you may exult, and be filled from the breasts of your consolation. -- (Ps. 121. 1). I rejoiced at the things that were said to me: we shall go into the house of the Lord. V.: Glory to the Father . . . -- Rejoice, O Jerusalem . . .

The Gloria is not said.

   COLLECT.--Grant, we beseech Thee, almighty God, that we who are justly afflicted for our deeds, may be relieved by the consolation of Thy grace. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth with Thee in the unity of the Holy Ghost . . .

EPISTLE ¤ Galatians 4. 22-31

Lesson from the Epistle of Blessed Paul the Apostle to the Galatians.

[The Epistle tells us of our deliverance through the Sacrament of Baptism or through the Sacrament of Penance by which we are restored to Christian liberty. The two sons of Abraham symbolize the two Testaments: Ishmael, son of Agar, represents the Israelites as slaves to the Mosaic law, whilst Isaac, son of Sarah, represents the Gentiles whose faith makes them heirs to the promise.]

   Brethren, It is written that Abraham had two sons: the one by a bondwoman and the other by a free woman. But he who was of the bondwoman was born according to the flesh; but he of the free woman was by promise; which things are said by an allegory. For these are the two testaments. The one from Mount Sinai, engendering unto bondage: which is Agar; for Sinai is a mountain in Arabia, which hath affinity to that Jerusalem which now is, and is in bondage with her children. But that Jerusalem which is above is free, which is our mother. For it is written: Rejoice, thou barren that bearest not: break forth and cry, thou that travailest not: for many are the children of the desolate, more than of her that hath a husband. Now we, brethren, as Isaac was, are the children of promise. But as then he that was born according to the flesh persecuted him that was after the spirit: so also it is now. But what saith the Scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. So then, brethren, we are not the children of the bondwoman but of the free: by the freedom wherewith Christ has made us free.

GRADUAL ¤ Ps. 121. 1, 7

Laetatus sum in his, quae dicta sunt mihi: in domum Domini ibimus. V.: Fiat pax in virtute tua: et abundantia in turribus tuis.

I rejoiced at the things that were said to me: we shall go into the house of the Lord. V.: Let peace by in Thy strength: and abundance in Thy towers.

TRACT ¤ Ps. 124. 1-2

Qui confidunt in Domino, sicut mons Sion: non commovebitur in aeternum, qui habitat in Jerusalem. V.: Montes in circuitu ejus: et Dominus in circuitu populi sui, ex hoc nunc et usque in saeculum.

They that trust in the Lord shall be as Mount Sion: he shall not be moved for ever that dwelleth in Jerusalem. V.: Mountains are round about it: so the Lord is round about His people, from henceforth now and for ever.

GOSPEL ¤ John 6. 1-15

† Continuation of the holy Gospel according to St. John.

[The Gospel tells us of the miracle of the multiplication of loaves and fishes, symbols of Holy Communion.]

   At that time Jesus went over the sea of Galilee, which is that of Tiberias: and a great multitude followed Him, because they saw the miracles which He did on them that were diseased. Jesus therefore went up into a mountain: and there He sat with His disciples. Now the Pasch, the festival day of the Jews, was near at hand. When Jesus therefore had lifted up His eyes, and seen that a very great multitude cometh to Him, He said to Philip: Whence shall we buy bread that these may eat? And this He said to try him: for He Himself knew what He would do. Philip answered Him: Two hundred pennyworth of bread is not sufficient for them, that every one may take a little. One of His disciples, Andrew, the brother of Simon Peter, saith to Him: There is a boy that hath five barley loaves and two fishes; but what are these among so many? Then Jesus said: Make the men sit down. Now there was much grass in the place. The men therefore say down, in number about five thousand. And Jesus took the loaves, and when He had given thanks, He distributed to them that were set down: in like manner also of the fishes, as much as they would. And when they were filled, He said to His disciples: Gather up the fragments that remain, lest they be lost. They gathered up therefore, and filled twelve baskets with the fragments of the five barley loaves which remained over and above to them that had eaten. Now those men, when they had seen what a miracle Jesus had done, said: This is of a truth the Prophet that is to come into the world. Jesus therefore, when He knew that they would come to take Him by force and make Him king, fled again into the mountain, Himself alone.

OFFERTORY ¤ Ps. 134. 3, 6

Laudate Dominum, quia benignus est: psallite nomini ejus, quoniam suavis est: omnia quaecumque voluit, fecit in coelo et in terra.

Praise ye the Lord, for He is good: sing ye to His Name, for He is sweet: whatsoever He pleased, He hath done in heaven and in earth.

   SECRET.--Look favorably upon these present Sacrifices, we beseech Thee, O Lord, that they may profit us both unto devotion and salvation. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth . . .

PREFACE

Preface for Lent

Vere dignum et justum est, aequum et salutare, nos tibi semper, et ubique gratias agere: Domine sancte, Pater omnipotens, aeterne Deus. Qui corporali jejunio vitia comprimis, mentem elevas, virtutem largiris et praemia: per Christum Dominum nostrum. Per quem majestatem tuam laudant Angeli, adorant Dominationes, tremunt Potestates. Coeli, coelorumque Virtutes, ac beata Seraphim, socia exsultatione concelebrant. Cum quibus et nostras voces, ut admitti jubeas deprecamur, supplici confessione dicentes:

It is truly meet and just, right and for our salvation, that we should at all times, and in all places, give thanks unto Thee, O holy Lord, Father almighty, everlasting God; Who by this bodily fast, dost curb our vices, dost lift up our minds and bestow on us strength and rewards; through Christ our Lord. Through whom the Angels praise Thy Majesty, the Dominations worship it, the Powers stand in awe. The Heavens and the heavenly hosts together with the blessed Seraphim in triumphant chorus unite to celebrate it. Together with these we entreat Thee that Thou mayest bid our voices also to be admitted while we say with lowly praise:

COMMUNION ¤ Ps. 83. 4, 5

Jerusalem, quae aedificatur ut civitas, cujus participatio ejus in idipsum: illuc enim ascenderunt tribus, tribus Domini, ad confitendum nomini tuo, Domino.

Jerusalem, which is built as a city, which is compact together: for thither did the tribes go up, the tribes of the Lord, to praise Thy Name, O Lord.

   POSTCOMMUNION.--Grant, we beseech Thee, O merciful God, that we may celebrate with sincere homage and ever receive with faithful minds Thy holy mysteries, with which we are constantly filled. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth . . .

Ordinary Form (Fourth Sunday of Lent)

Prophecy: 1 Sam. 16:1b, 6-7, 10-13a (1-13)

In those days: The Lord said to Samuel:

(How long wilt thou mourn for Saul, whom I have rejected from reigning over Israel?)

Fill thy horn with oil, and come, that I may send thee to Isai*, the Bethlehemite: for I have provided me a king among his sons.

(And Samuel said: How shall I go? for Saul will hear of it, and he will kill me. And the Lord said: Thou shalt take with thee a calf of the herd, and thou shalt say: I am come to sacrifice to the Lord. And thou shalt call Isai to the sacrifice, and I will shew thee what thou art to do, and thou shalt anoint him whom I shall shew to thee. Then Samuel did as the Lord had said to him. And he came to Bethlehem, and the ancients of the city wondered, and meeting him, they said: Is thy coming hither peaceable? And he said: It is peaceable: I am come to offer sacrifice to the Lord, be ye sanctified, and come with me to the sacrifice. And he sanctified Isai and his sons, and called them to the sacrifice.)

And when they were come in, he saw Eliab, and said: Is the Lord's anointed before him? And the Lord said to Samuel: Look not on his countenance, nor on the height of his stature: because I have rejected him, nor do I judge according to the look of man: for man seeth those things that appear, but the Lord beholdeth the heart.

(And Isai called Abinadab, and brought him before Samuel. And he said: Neither hath the Lord chosen this, And Isai brought Samma, and he said of him: Neither hath the Lord chosen this. )

Isai therefore brought his seven sons before Samuel: and Samuel said to Isai: The Lord hath not chosen any one of these. And Samuel said to Isai: Are here all thy sons? He answered: There remaineth yet a young one, who keepeth the sheep. And Samuel said to Isai: Send, and fetch him: for we will not sit down till he come hither. He sent therefore and brought him. Now he was ruddy and beautiful to behold, and of a comely face. And the Lord said: Arise, and anoint him, for this is he. Then Samuel took the horn of oil, and anointed him in the midst of his brethren.

(And the Spirit of the Lord came upon David from that day forward: and Samuel rose up, and went to Ramatha.)

Responsorial: Ps. 23:1-3a, 3b-4, 5, 6

R: The Lord is my Shepherd; there is nothing I shall want.

The Lord ruleth me:

and I shall want nothing.

He hath set me in a place of pasture.

He hath brought me up, on the water of refreshment:

He hath converted my soul.

He hath led me on the paths of justice,

for his own name's sake.

For though I should walk in the midst of the shadow of death,

I will fear no evils, for thou art with me.

Thy rod and thy staff,

they have comforted me.

Thou hast prepared a table before me

against them that afflict me.

Thou hast anointed my head with oil;

and my chalice which inebreateth me,

how goodly is it!

And thy mercy will follow me

all the days of my life.

And that I may dwell in the house of the Lord

unto length of days.

Epistle: Eph. 5:8-14

Brethren: Ye were heretofore darkness, but now light in the Lord. Walk then as children of the light. For the fruit of the light is in all goodness and justice and truth: Proving what is well pleasing to God. And have no fellowship with the unfruitful works of darkness: but rather reprove them. For the things that are done by them in secret, it is a shame even to speak of. But all things that are reproved are made manifest by the light: for all that is made manifest is light. Wherefore he saith: Rise, thou that sleepest, and arise from the dead: and Christ shall enlighten thee.

Gospel: Jn. 9:1-41

At that time: as Jesus was passing by, he saw a man who was blind from his birth. And his disciples asked him: Rabbi, who hath sinned, this man or his parents, that he should be born blind?

Jesus answered: Neither hath this man sinned, nor his parents; but that the works of God should be made manifest in him. I must work the works of him that sent me, whilst it is day: the night cometh, when no man can work. As long as I am in the world, I am the light of the world.

When he had said these things, he spat on the ground and made clay of the spittle and spread the clay upon his eyes, And said to him: Go, wash in the pool of Siloe, which is interpreted, Sent. He went therefore and washed: and he came seeing.

The neighbours, therefore, and they who had seen him before that he was a beggar, said: Is not this he that sat and begged? Some said: This is he. But others said: No, but he is like him. But he said: I am he.

They said therefore to him: How were thy eyes opened?  He answered: That man that is called Jesus made clay and anointed my eyes and said to me: Go to the pool of Siloe and wash. And I went: I washed: and I see. And they said to him: Where is he? He saith: I know not. They bring him that had been blind to the Pharisees.

Now it was the sabbath, when Jesus made the clay and opened his eyes. Again therefore the Pharisees asked him how he had received his sight. But he said to them: He put clay upon my eyes: and I washed: and I see.

Some therefore of the Pharisees said: This man is not of God, who keepeth not the sabbath. But others said: How can a man that is a sinner do such miracles? And there was a division among them.

They say therefore to the blind man again: What sayest thou of him that hath opened thy eyes? And he said: He is a prophet. The Jews then did not believe concerning him, that he had been blind and had received his sight, until they called the parents of him that had received his sight, And asked them, saying: Is this your son, who you say was born blind? How then doth he now see? His parents answered them and said: We know that this is our son and that he was born blind: But how he now seeth, we know not: or who hath opened his eyes, we know not. Ask himself: he is of age: Let him speak for himself.

These things his parents said, because they feared the Jews: for the Jews had already agreed among themselves that if any man should confess him to be Christ, he should be put out of the synagogue. Therefore did his parents say: He is of age. Ask himself.

They therefore called the man again that had been blind and said to him: Give glory to God. We know that this man is a sinner. He said therefore to them: If he be a sinner, I know not. One thing I know, that whereas I was blind. now I see. They said then to him: What did he to thee? How did he open thy eyes?

He answered them: I have told you already, and you have heard. Why would you hear it again? Will you also become his disciples?

They reviled him therefore and said: Be thou his disciple; but we are the disciples of Moses. We know that God spoke to Moses: but as to this man, we know not from whence he is.

The man answered and said to them: why, herein is a wonderful thing, that you know not from whence he is, and he hath opened my eyes. Now we know that God doth not hear sinners: but if a man be a server of God and doth his, will, him he heareth. From the beginning of the world it hath not been heard, that any man hath opened the eyes of one born blind. Unless this man were of God, he could not do anything.

They answered and said to him: Thou wast wholly born in sins; and dost thou teach us? And they cast him out.

Jesus heard that they had cast him out. And when he had found him, he said to him: Dost thou believe in the Son of God? He answered, and said: Who is he, Lord, that I may believe in him? And Jesus said to him: Thou hast both seen him; and it is he that talketh with thee. And he said: I believe, Lord. And falling down, he adored him.

And Jesus said: For judgment I am come into this world: that they who see not may see; and they who see may become blind. And some of the Pharisees, who were with him, heard: and they said unto him: Are we also blind? Jesus said to them: If you were blind, you should not have sin: but now you say: We see. Your sin remaineth.

*-Isai=Jesse, father of David, ancestor of Jesus

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REFLECTIONS AND INSIGHTS

"Laetare, Ierusalem: conventum facite omnes qui diligitis eam...in domum Domini ibimus."

"Rejoice, O Jerusalem! Gather round, all ye who love her! We will go into the house of the Lord!"

These are the prominent words of the Introit of this Sunday. A break from the penance.

Aside from the fact that we have recently celebrated the Feast of St. Joseph and the Solemnity of the Annunciation, there is also another reason for us to celebrate, even in a short-lived manner: The miracles of Jesus featured in the Gospels of the Two Forms of the Roman Rite.

In the Ordinary, we hear the miracle of Jesus, the Son of David, which He did in the blind man on the Sabbath. Christ also introduced Himself as the Light of the world in this Gospel--the Light which the blind man first saw once his sight was restored. This Light was the one which Samuel saw in the young David when God appointed this son of Jesse to be the shepherd of His people, second only to Him who is the Good Shepherd. St. Paul also exhorted the Ephesians that all Christians must walk as children of light.

On the other hand, the Extraordinary Form features the feeding of the five thousand, one of the most known stories about Christ's teaching on the Holy Eucharist. (The Bread of Life discourse comes after these verses of the Gospel.) Paul allegorized Ismael and Isaac with the Jews and the Gentiles, respectively; telling the Galatians that the Jews were bound by the Mosaic law and that they must follow it to the simplest detail and letter in order to obtain salvation, while the Gentiles, by the redeeming act of Christ on Calvary, were promised of salvation through worshiping in spirit and in truth, and through the reception of the Sacraments Christ Himself have established by mandating His Apostles to dispense them to the faithful.

To compare and synthesise, the readings and propers for this day focus on the senses of taste and of sight, where we taste and see the goodness of the Lord--by satisfying the hungry crowd, by giving sight to the blind--and in both stories, preaching this goodness. There is no other comparison we can make on this combined thought than us comparing it with the Holy Sacrifice of the Mass. We are not only taught of God's ways, but we also marvel at our Lord in the appearance of bread and wine. And to think this is enough, The Lord also bids us to receive Himself worthily in Holy Communion.

In a personal note: We Catholics must be thankful that our Lord would like to enter into our senses so that we may utilise our reproductive, physiological, and human faculties for the greater glory of God, and use them to the fullest. The more we remain faithful to Him, the greater our reward would be. But to achieve it, we must do a reality check every now and then; and that is the use of the Sacrament of Penance, wherein we can confess our sins before God and before men, in the person of the priest. Besides, we can neither see nor believe something we do not fully grasp until we realise to ourselves that we have to be like that blind man who wants to see the light, or be part of that crowd who would like his mind, heart, and stomach to be filled, yet ended up witnessing a miracle.

We rejoice for the reason why we live our lives as Christians draw near. But it is short-lived for the reason that we must witness first the death of our Lord before we can fully celebrate the glories of Easter, of our Lord's victory over death.

And so we ask: Am I brave enough to ask for God's bountiful mercy in order for us to hear, taste, and see the goodness of the Lord?

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PRAYING THE COLLECT

O God, who through Thy Word reconcile the human race to Thyself in a wonderful way, grant, we beseech Thee, that with prompt devotion and eager faith the Christian people may hasten toward the solemn celebrations to come. Grant, we beseech Thee, that we who are justly afflicted for our deeds, may be relieved by the consolation of Thy grace.

Through our Lord Jesus Christ, Thy Son, who liveth and reigneth with Thee in the unity of the Holy Ghost: One God, world without end. Amen.