4th Sunday of Lent
(Laetare Sunday)

The fourth Sunday of Lent is rather unique; like the third Sunday of Advent ("Gaudete Sunday"), the fourth Sunday of Lent is a break in an otherwise penitential season. The vestments for this day will be rose, as they are on Gaudete Sunday in Advent, and flowers may adorn the Altar. This day is called "Laetare Sunday" (also "Rose Sunday" ), and takes its name from the opening words of the Mass, the Introit's "Laetare, Jerusalem," taken from Isaias 66:10 and Psalm 121:1, chanted here by the Gregorian Chant Academy:   Laetare Jerusalem: et conventum facite omnes qui diligitis eam: gaudete cum laetitia, qui in tristitia fuistis: ut exsultetis, et satiemini ab uberibus consolationis vestrae. (Psalm) Laetatus sum in his, quae dicta sunt mihi: in domum Domini ibimus. Gloria Patri.         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. (Psalm) I rejoiced at the things that were said to me: we shall go into the house of the Lord. Glory be to the Father.   The Gospel reading will be John 6:1-15, on the multiplication of the loaves and the fishes -- symbols of the Eucharist to come in 18 days (on Maundy Thursday of Holy Week). Note the language used in St. Matthew's account -- and in the consecration of the Mass: Matthew 15:36 And taking the seven loaves and the fishes, and giving thanks, he brake, and gave to his disciples, and the disciples to the people. And from the Mass: Who, the day before He suffered, took bread into His Holy and venerable hands, and having lifted up His eyes to heaven, to Thee, God, His Almighty Father, giving thanks to Thee, blessed it, broke it, and gave it to His disciples, saying: Take and eat ye all of this. And after the miracle of the loaves and fishes, this is what happens, according to John's Gospel: John 6:12-13 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. "Gather up the fragments lest they be lost," He said to them. And the Twelve did, symbolizing their future ordinations, their being given to power to feed His sheep with His Body and Blood as foreshadowed in the miracle of the loaves and fishes.   Customs Laetare Sunday is also known as "Mothering Sunday" because of the Introit's feminine imagery, and because of the Epistle reading that speaks of how not the Jews because of their DNA, but all those who come to Christ -- Jewish or not, regardless of their ancestry -- are the inheritors of Abraham's promise: Galatians 4:22-31 For 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 Sina, engendering unto bondage; which is Agar: For Sina 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 free woman. So then, brethren, we are not the children of the bondwoman, but of the free: by the freedom wherewith Christ has made us free. The old practice of visiting the parish in which one was baptized (or the cathedral of one's diocese) on this day is another reason for the name, since it is by baptism that we become children of the Church. In England, natural mothers are honored today, too, in a manner rather like the American Mother's Day, which is celebrated on the second Sunday of May. Violets and spring bulb flowers (daffodils, for ex.) are given to mothers, and simnel cake is made to celebrate the occasion -- a very rich way to break the Lenten fast. The word "simnel" comes from the Latin "simila," a high grade flour: Simnel Cake Almond Paste: 9 ounces white sugar 9 ounces ground almonds 2 large eggs, at room temperature Combine all ingredients in a mixer. Once you’ve got a rough dough, knead it by hand for a minute to smooth it into a silky paste. Divide this in to three, wrap in plastic wrap and set aside. Cake: 6 ounces butter, at room temperature 6 ounces golden caster sugar (or 3oz white sugar and 3oz light brown sugar) 3 pieces large eggs, at room temperature 6 ounces all-purpose flour 1/2 tsp ground cinnamon 12 ounces dried fruit (such as sultanas, golden raisins, and currants) 2 ounces glace cherries 2 to 3 tablespoons orange zest 18 ounces marzipan, divided into 3, for the topping 3 ounces apricot preserves Preheat the oven to 300F. Grease and line the sides and bottom of an 8-inch cake pan. Cream the butter and sugar together until pale and fluffy. Add the eggs and the flour alternately, scraping down the mixer to combine. Stir in the cinnamon, dried fruit, glace cherries, and orange zest. Take a third of the almond paste and roll it into an 8-inch disk and set aside. Spoon half the cake mixture into the pan. Top with the marzipan disk. Spoon rest of cake batter over disk and smooth the top. Make a double layer of parchment paper, place on top of cake pan and tie in place with twine. Then make a quarter-sized hole in the middle of the parchment to allow steam to escape. Bake for 2 1/2 hours or so until the top is browned and springs back when touched. Let cool. Take another third of your almond paste and roll into another 8-inch disk. Spread some apricot jam over the top of the cake and top with the disk. Take the final third of the almond paste and make 11 equal sized balls to represent each of the 12 Apostles minus Judas. Place the balls evenly around the perimeter of the cake, keeping them in place with more apricot preserves. Broil the cake very briefly to make the balls golden (or use a blow torch). Throughout the festivities, the color pink, and pink roses are natural symbols to decorate with. The Golden Rose   The wearing of rose vestments on Laetare Sunday is a custom originating in the fact that, as a symbol of joy and hope in the middle of this somber season, popes used to carry a golden rose in their right hand when returning from the celebration of Mass on this day (way back in 1051, Pope Leo IX called this custom an "ancient institution.") Originally it was natural rose, then a single golden rose of natural size, but since the fifteenth century it has consisted of a cluster or branch of roses wrought of pure gold in brilliant workmanship by famous artists. The popes bless at least one every year, and often confer it upon churches, shrines, cities, or distinguished persons as a token of esteem and paternal affection. The golden rose represents Christ in the shining splendor of His majesty, the "flower sprung from the root of Jesse," and it is blessed with these words: O God! by Whose word and power all things have been created, by Whose will all things are directed, we humbly beseech Thy Majesty, Who art the joy and gladness of all the faithful, that Thou wouldst deign in Thy fatherly love to bless and sanctify this rose, most delightful in odor and appearance, which we this day carry in sign of spiritual joy, in order that the people consecrated by Thee and delivered from the yoke of Babylonian slavery through the favor of Thine only-begotten Son, Who is the glory and exultation of the people of Israel and of that Jerusalem which is our Heavenly mother, may with sincere hearts show forth their joy. Wherefore, O Lord, on this day, when the Church exults in Thy name and manifests her joy by this sign, confer upon us through her true and perfect joy and accepting her devotion of today; do Thou remit sin, strengthen faith, increase piety, protect her in Thy mercy, drive away all things adverse to her and make her ways safe and prosperous, so that Thy Church, as the fruit of good works, may unite in giving forth the perfume of the ointment of that flower sprung from the root of Jesse and which is the mystical flower of the field and lily of the valleys, and remain happy without end in eternal glory together with all the saints. After the rose is blessed, the Pope incenses musk and balsam and then places them inside the cup of the largest rose. Then the entire rose is incensed and sprinkled with holy water. Note: you can remember to differentiate between Advent's Gaudete Sunday and Lent's Laetare Sunday -- the two "rose vestment" Sundays -- by remembering that Laetare Sunday comes in Lent, both of which begin with the letter "L." Reading From Dom Prosper Gueranger's "The Liturgical Year" This Sunday, called, from the first word of the Introit, Laetare Sunday, is one of the most solemn of the year. The Church interrupts her Lenten mournfulness; the chants of the Mass speak of nothing but joy and consolation; the Organ, which has been silent during the preceding three Sundays, now gives forth its melodious voice; the Deacon resumes his Dalmatic, and the Subdeacon his Tunic; and instead of purple, Rose-coloured Vestments are allowed to be used. These same rites were practised in Advent, on the third Sunday, called Gaudete. The Church’s motive for introducing this expression of joy in to-day’s Liturgy, is to encourage her Children to persevere fervently to the end of this holy Season. The real Mid-Lent was last Thursday, as we have already observed; but the Church, fearing lest the joy might lead to some infringement on the spirit of penance, has deferred her own notice of it to this Sunday, when she not only permits, but even bids, her children to rejoice! The Station at Rome, is in the Basilica of Holy Cross in Jerusalem, one of the seven principal Churches of the Holy City. It was built in the fourth century, by the Emperor Constantine, in one of his villas, called Sessorius, on which account it goes also under the name of the Sessorian Basilica. The Emperor’s mother, St. Helen, enriched it with most precious relies, and wished to make it the Jerusalem of Rome. It was with this intention that she ordered a great quantity of earth, taken from Mount Calvary, to be put on the site. Among the other Relics of the Instruments of the Passion which she gave to this Church, was the Inscription which was fastened to the Cross; it is still kept there, and is called the Title of the Cross. The name of Jerusalem, - which has been given to this Basilica, and which recals to our minds the heavenly Jerusalem, towards which we are tending, - suggested the choosing it as to-day’s Station. Up to the fourteenth century, (when Avignon became, for a time, the City of the Popes,) the ceremony of the Golden Rose took place in this Church; at present, it is blessed in the Palace where the Sovereign Pontiff happens to be residing at this Season. The blessing of the Golden Rose is one of the ceremonies peculiar to the Fourth Sunday of Lent, which is called on this account Rose Sunday. The thoughts suggested by this flower harmonise with the sentiments wherewith the Church would now inspire her Children. The joyous time of Easter is soon to give them a spiritual Spring, of which that of nature is but a feeble image. Hence, we cannot be surprised that the institution of this ceremony is of a very ancient date. We find it observed under the Pontificate of St. Leo the Ninth (eleventh century); and we have a Sermon on the Golden Rose preached by the glorious Pope Innocent the Third, on this Sunday, and in the Basilica of Holy Cross in Jerusalem. In the Middle Ages, when the Pope resided in the Lateran Palace, having first blessed the Rose, he went on horseback to the Church of the Station. He wore the mitre, was accompanied by all the Cardinals, and held the blessed Flower in his hand. Having reached the Basilica, he made a discourse on the mysteries symbolised by the beauty, the colour, and the fragrance of the Rose. Mass was then celebrated. After the Mass, the Pope returned to the Lateran Palace. Surrounded by the sacred College, he rode across the immense plain which separates the two Basilicas, with the mystic Flower still in his hand. We may imagine the joy of the people as they gazed upon the holy symbol. When the procession had got to the Palace gates, if there were a Prince present, it was his privilege to hold the stirrup, and assist the Pontiff to dismount; for which filial courtesy he received the Rose, which had received so much honour and caused such joy. At present, the ceremony is not quite so solemn; still the principal rites are observed. The Pope blesses the Golden Rose in the Vestiary; he anoints it with Holy Chrism, over which he sprinkles a scented powder, as formerly; and when the hour for Mass is come, he goes to the Palace Chapel, holding the Flower in his hand. During the Holy Sacrifice, it is fastened to a golden rose-branch prepared for it on the Altar. After the Mass, it is brought to the Pontiff, who holds it in his hand as he returns from the Chapel to the Vestiary. It is usual for the Pope to send the Rose to some Prince or Princess, as a mark of honour; sometimes, it is a City or a Church that receives the Flower. We subjoin a free translation of the beautiful Prayer used by the Sovereign Pontiff when blessing the Golden Rose. It will give our readers a clearer appreciation of this ceremony, which adds so much solemnity to the Fourth Sunday of Lent. “O God! by whose word and power all things were created, and by whose will they are all governed! O thou, that art the joy and gladness of all thy Faithful people! we beseech thy Divine Majesty, that thou vouchsafe to bless and sanctify this Rose, so lovely in its beauty and fragrance. We are to bear it, this day, in our hands, as a symbol of spiritual joy; that thus, the people that is devoted to thy service, being set free from the captivity of Babylon, by the grace of thine Only Begotten Son, who is the glory and the joy of Israel, may show forth, with a sin cere heart, the joys of that Jerusalem, which is above, and is our Mother. And whereas thy Church seeing this symbol, exults with joy, for the glory of thy Name;- do thou, O Lord! give her true and perfect happiness. Accept her devotion, forgive us our sins, increase our faith; heal us by thy word, protect us by thy mercy; remove all obstacles; grant us all blessings; that thus, this same thy Church may offer unto thee the fruit of good works; and walking in the odour of the fragrance of that Flower, which sprang from the Root of Jesse, and is called the Flower of the Field, and the Lily of the Valley, may she deserve to enjoy an endless joy in the bosom of heavenly glory, in the society of all the Saints, together with that Divine Flower, who liveth and reigneth with thee in the unity of the Holy Ghost, world without end. Amen.” We now come to the explanation of another name given to the Fourth Sunday of Lent, which was suggested by the Gospel of the day. We find this Sunday called in several ancient documents, the Sunday of the Five Loaves. The miracle alluded to in this title not only forms an essential portion of the Church’s instructions during Lent, but it is also an additional element of to-day’s joy. We forget for an instant the coming Passion of the Son of God, to give our attention to the greatest of the benefits he has bestowed on us; for under the figure of these Loaves multiplied by the power of Jesus, our Faith sees that Bread which came down from heaven, and given life to the world’[ St. John, vi. 33]. The Pasch, says our Evangelist, was near at hand; and, in a few days, our Lord will say to us: With desire I have desired to eat this Pasch with you [St. Luke, xxii. 15]. Before leaving this world to go to his Father, Jesus desires to feed the multitude that follows him; and in order to this, he displays his omnipotence. Well may we admire that creative power, which feeds five thousand men with five loaves and two fishes, and in such wise, that even after all have partaken of the feast as much as they would, there remain fragments enough to fill twelve baskets. Such a miracle is, indeed, an evident proof of Jesus’ mission; but he intends it as a preparation for something far more wonderful; he intends it as a figure and a pledge of what he is soon to do, not merely once or twice, but every day, even to the end of time; not only for five thousand men, but for the countless multitudes of believers. Think of the millions, who, this very year, are to partake of the banquet of the Pasch; and yet, He whom we have seen born in Bethlehem, (the House of Bread,) He is to be the nourishment of all these guests; neither will the Divine Bread fail. We are to feast as did our fathers before us; and the generations that are to follow us, shall be invited as we now are, to come and taste how sweet is the Lord [Ps. xxxiii. 9]. But observe, it is in a desert place, (as we learn from St. Matthew, [St. Matth, xiv. 13]) that Jesus feeds these men, who represent us Christians. They have quitted the bustle and noise of cities in order to follow him. So anxious are they to hear his words, that they fear neither hunger nor fatigue; and their courage is rewarded. A like recompense will crown our labours, - our fasting and abstinence, - which are now more than half over. Let us, then, rejoice, and spend this day with the light-heartedness of pilgrims, who are near the end of their journey. The happy moment is advancing, when our soul, united and filled with her God, will look back with pleasure on the fatigues of the body, which, together with our heart’s compunction, have merited for her a place at the Divine Banquet. The primitive Church proposed this miracle of the multiplication of the loaves as a symbol of the Eucharist, the Bread that never fails. We find it frequently represented in the paintings of the Catacombs and on the bas-reliefs of the ancient Christian tombs. The Fishes, too, that were given together with the Loaves, are represented on these venerable monuments of our faith; for the early Christians considered the Fish to be the symbol of Christ, because the word Fish in Greek, is made up of five letters, each of which is the initial of these words: Jesus Christ, Son (of) God, Saviour. The Greek Church, too, keeps this Sunday with much solemnity. According to her manner of counting the days of Lent, this is the great day of the week called, as we have already noticed, Mesonestios. The solemn adoration of the Cross takes place to-day; and breaking through her rule of never admitting a Saint’s Feast during Lent, this mid-Lent Sunday is kept in honour of the celebrated Abbot of the Monastery of Mount Sinai, St. John Climacus, who lived in the 6th century.

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