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Old Calendar: Fourth Sunday of Lent; Laetare Sunday
This Sunday is called "Laetare Sunday" in the Extraordinary Form of the Roman Rite since its mood and theme is one of hope and rejoicing that Easter is near. In the Ordinary Form this Sunday is not different from the other Sundays of Lent even though the entrance antiphon for the day still begins with the Latin word "laetare" and the vestments worn by the celebrant are rose-colored, not violet. The day is important because it is the day of the second scrutiny in preparation for the baptism of adults at the Easter Vigil.Click here for commentary on the readings in the Extraordinary Form of the Roman Rite.Stational Church
The first reading is taken from the Book of Chronicles 2 Chron:36:14-16, 19-23. It refers to the edict of Cyrus, the king of Persia, permitting the exiles to return to Jerusalem and rebuild the temple, which had been burned by the Chaldeans as a punishment from God for the infidelities of the Chosen People.
The second reading
is from the Letter of St. Paul to the Ephesians 2:4-10. In today's extract St. Paul is emphasizing the gratuitousness of the gift of faith which the Ephesian converts have received. This gift which God gave them, even when they were sinners
, had united them to Christ, and has given them the right to share in His glorious resurrection and inherit heaven with Him and through Him.
is from St. John 3:14-21. This man Nicodemus had a half-open mind as regards Jesus. He was moved by his teaching and miracles. He defended him when his companions were out to have Jesus arrested. He helped to have him properly buried when his enemies had him put to death, but that was as far as he went, apparently. There is no mention of him in the first Christian community of Jerusalem. What held him back, what kept him from giving himself fully to Jesus who spoke so kindly and told him so clearly that he himself was indeed a teacher who had come from God, that he had been offered by God as the sacrificial victim who would save the world? All Nicodemus had to do was to accept his word, "believe in him" and be baptized and he too would have eternal life.
Why did he not do this? The answer is given in the beginning of his story "He came to Jesus by night." He was one of the leading Pharisees and evidently was afraid of what they would think of him had they seen him associating with Jesus. How much more so did he dread what their reactions would be had he become a follower of him whom they called "this impostor." Nicodemus had only half of his mind open to the truth, the other half was closed and barred by his fear of what his own class—the leaders of the Jews—would think of him. He risked his own future happiness in order not to lose the present respect of his sinful associates.
What a foolish man we would all say! Yet, are not many of us often like Nicodemus, when it comes to living up to our following of Christ? There are Catholic men who would like to, and should, go much more often to Holy Communion but are afraid of what their fellow-parishioners, who receive but rarely, would think of them. There are many, far too many, Christians who will not defend or stand up for their religion when it is insulted and attacked in their place of work or in a saloon. There are Christians who stand idly by, and give at least tacit approval, when grave injustices are being carried out by individuals or by local or national groups. These and many more like them are Christian types of Nicodemus, who through fear of losing the approval, the worthless esteem, of their sinful associates, are prepared to forfeit the esteem of God and their own eternal welfare.
Nicodemus probably thought he had made reparation for his lack of openness to Jesus when he assisted at his burial. What value, however, had that work of mercy for one of his frame of mind? There are amongst us today, humanists, most of them ex-Christians, men and women who make assisting their neighbor, while excluding Christ and God, the essence of religion. While the assistance the neighbor receives will benefit him materially, what spiritual or religious value can it have for the humanist who excluded God and our Savior Jesus Christ? Humanism or concentrating on our neighbor to the exclusion of God, is an imitation of religion and a very false imitation at that. Helping our neighbor because he is a son of God is part of our true religion, and the second of the two great commandments of love; but helping a neighbor from whom we have effaced the image of God has not and cannot have any religious value or significance whatever. It is as meaningless as lighting a candle before the photograph of a wife one has deliberately deserted.
Thank God, we have accepted Christ with our whole heart and our whole mind. It is through him that we have been made sons of God. It is through him that we have learned to love God and learned of God's infinite love for us. Because all men are God's sons also, and our brothers in Christ, we will gladly help them whenever and wherever we can because God has commanded us to do so. This is true humanism which sees in the neighbor the workmanship of the almighty Creator, and what is more important still, the elevating effects of the divine Savior, as well.
Excerpted from The Sunday Readings
by Fr. Kevin O'Sullivan, O.F.M.
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. The emperor's mother, St. Helen, enriched it with most precious relics, and wished to make it the Jerusalem of Rome.
Commentary for the Readings in the Extraordinary Form:
Fourth Sunday of Lent
"Jesus then took the loaves and . . .distributed them to those reclining, . . . as much as they wished" (Gospel).
We all "wish" to be fed with joy,now and forever. The discipline of Lent may sadden our poor frail nature, so the Church analyzes the causes of true joy on this Rejoice
Sunday (Introit). The first source of genuine joy
is a sincere Easter Confession; it emancipates us from the slavery of sin. We now enjoy the freedom
of Christ's Gospel
of love, because we have been freed from the bondage
of that fear which prevailed in the days before Christ (Epistle).
The second source of genuine joy
is a fruitful Easter Communion, for which proper preparation and thanksgiving have been made. The soul's instinctive hunger is satisfied by the personal
com-muning with God. In the picture, the Host and Chalice are seen descending upon men of all races (symbolized by the awaiting crowd). Humanity thus fed with Divinity, is joyously united in a real social
and mystical union. Men will then work for one another in "a city which is compact together" (Communion Verse).
Excerpted from My Sunday Missal
, Confraternity of the Precious Blood