Laetare: The Fourth Sunday in Lent
The study of how traditions developed surrounding the Church Year is fascinating. This Sunday in Lent is traditionally known as “Laetare” Sunday. Here’s an explanation of how this came to be called the Sunday of Joy, in the middle of Lent. The traditional/classic vestments worn by Lutheran pastors on this Sunday include a beautiful “rose” or “pink” colored chausable. It ain’t my cup of tea, but as my more liturgically attuned friends tell me, real men do wear pink on Laetare Sunday!
The fourth, or middle, Sunday of Lent, so called from the first words of the Introit at the Divine Service, “Laetare Jerusalem” — “Rejoice, O Jerusalem”. During the first six or seven centuries the season of Lent commenced on the Sunday following Quinquagesima, and thus comprised only thirty-six fasting days. To these were afterwards added the four days preceding the first Sunday, in order to make up the forty days’ fast, and one of the earliest liturgical notices of these extra days occurs in the special Gospels assigned to them in a Toulon manuscript of 714. Strictly speaking, the Thursday before Laetare Sunday is the middle day of Lent, and it was at one time observed as such, but afterwards the special signs of joy permitted on this day, intended to encourage the faithful in their course through the season of penance, were transferred to the Sunday following. They consist of (like those of Gaudete Sunday in Advent) in the use of flowers on the altar, and of the organ at the Divine Service and Vespers; rose-coloured vestments also allowed instead of purple, and the deacon and subdeacon wear dalmatics, instead of folded chasubles as on the other Sundays of Lent. The contrast between Laetare and the other Sundays is thus emphasized, and is emblematical of the joys of this life, restrained rejoicing mingled with a certain amount of sadness. The station at Rome was on this day made at the church of S. Croce in Gerusalemme, one of the seven chief basilicas.
Here’s an interesting factoid for you Reformation history buffs. On Laetare Sunday the Golden Rose, sent by the popes to Catholic sovereigns, used to be blessed at this time, and for this reason the day was sometimes called “Dominicade Rosa”. Recall, if you will, the Pope gave one to Elector Frederick the Wise as a way to curry favor with him and seek from him the extradition of Martin Luther to lands where he could be tried, and undoubtedly burned at the stake.
Other names applied to Laetare Sunday were Refreshment Sunday, or the Sunday of the Five Loaves, from a miracle recorded in the Gospel; Mid-Lent, mi-carême, or mediana; and Mothering Sunday, in allusion to the Epistle, which indicates our right to be called the sons of God as the source of all our joy, and also because formerly the faithful used to make their offerings in the cathedral or mother-church on this day. This latter name is still kept up in some remote parts of England, though the reason for it has ceased to exist.
The Appointed Scripture Readings for Laetare
Rejoice with Jerusalem, and be | glad with her,*
all you who | love her;
that you may feed and be | satisfied*
with the consolation of her | bosom. (Isaiah 66:10-11)
Psalm:
I was glad when they | said to me,*
“Let us go into the house | of the LORD.”
Our feet have been | standing*
within your gates, O Je- | rusalem!
Pray for the peace of Je- | rusalem:*
“May they prosper who | love you.”
For the sake of my brethren and companions, I will | now say,*
“Peace be with- | in you.” Psalm 122:1-2, 6, 8
Exodus 16:2–21
or Isaiah 49:8–13
Galatians 4:21–31
or Acts 2:41–47
John 6:1–15
The Lord Feeds His People
The Lord provided bread from heaven for His people in the wilderness (Ex. 16:2–21). Now He who is Himself the living bread from heaven miraculously provides bread for the five thousand (John 6:1–15). This takes place near the time of the Passover, after a great multitude had followed Jesus across the sea, and when He went up on a mountain. Seen in this way, Jesus is our new and greater Moses, who releases us from the bondage of Mount Sinai and makes us free children of the promise (Gal. 4:21–31). Five loaves become twelve baskets—that is, the five books of Moses find their goal and fulfillment in Christ, whose people continue steadfastly in the doctrine and fellowship of the twelve apostles, and in the breaking and receiving of the bread of life, which is the body of Christ together with His precious blood, and in the prayers (Acts 2:41–47). So it is that God’s people “shall not hunger or thirst” (Is. 49:8–13). For He abundantly provides for us in both body and soul.
Collect for Laetare
Almighty God, our heavenly Father, Your mercies are new every morning; and though we deserve only punishment, You receive us as Your children and provide for all our needs of body and soul. Grant that we may heartily acknowledge Your merciful goodness, give thanks for all Your benefits, and serve You in willing obedience; through Jesus Christ, Your Son, our Lord, who lives and reigns with You and the Holy Spirit, one God, now and forever. Amen.
Luther on the Appointed Gospel for the Day, from his Church Postil sermon notes
| A sermon by Martin Luther from his Church Postil
[The following sermon is taken from volume II:166-172 of The Sermons of Martin Luther, published by Baker Book House (Grand Rapids, MI). It was originally published in 1906 in English by Lutherans in All Lands Press (Minneapolis, MN), as The Precious and Sacred Writings of Martin Luther, vol. 11. The original title of this sermon appears below. The pagination from the Baker edition has been maintained for referencing. This e-text was scanned and edited by Richard P. Bucher, it is in the public domain and it may be copied and distributed without restriction.] The Feeding of the 5000 Page 167 ————————— I. THE FEEDING OF THE FIVE THOUSAND. I. In today’s Gospel Christ gives us another lesson in faith, that we should not be overanxious about our daily bread and our temporal existence, and stirs us up by means of a miracle; as though to say by his act what he says by his words in Matthew 6,33: “Seek ye first the Kingdom of God, and his righteousness, and all these things shall be added unto you.” For here we see, since the people followed Christ for the sake of God’s Word and the signs, and thus sought the Kingdom of God, he did not forsake them but richly fed them. He hereby also shows that, rather than those who seek the Kingdom of God should suffer need, the grass in the desert would become wheat, or a crumb of bread would be turned into a thousand loaves; or a morsel of bread would feed as many people and just as satisfactorily as a thousand loaves; in order that the words in Matthew 4,4 might stand firm, that “Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.” And to confirm these words Christ is the first to be concerned about the people, as to what they should eat, and asks Philip, before they complain or ask him; so that we may indeed let him care for us, remembering that he cares more and sooner for us than we do for ourselves. 2. Secondly, he gives an example of great love, and he does this in many ways. First, in that he lets not only the Page 168 ————————— pious, Who followed him because of the signs and the Word, enjoy the food; but also the slaves of appetite, who only eat and drink, and seek in him temporal honor; as follows later when they disputed with him at Capernaum about the food, and he said to them in Jn 6, 26: “Ye seek me, not because ye saw signs, but because ye ate of the loaves,” etc., also because they desired to make him king; thus here also he lets his sun shine on the evil and the good, Mt 5,45. Secondly, in that he bears with the rudeness and weak faith of his disciples in such a friendly manner. For that he tests Philip, who thus comes with his reason, and Andrew speaks so childishly on the subject, all is done to bring to light the imperfections of the disciples, and on the contrary to set forth his love and dealings with them in a more beautiful and loving light, to encourage us to believe in him, and to give us an example to do likewise; as the members of our body and all God’s creatures in their relation to one another teach us. For these are full of love, so that one bears with the other, helps and preserves what God has created. 3. That he now takes the five loaves and gives thanks etc., teaches that nothing is too small and insignificant for him to do for his followers, and he can indeed so bless their pittance that they have an abundance, whereas even the rich have not enough with all their riches; as Ps 34, 11 says: “They that seek Jehovah shall not want any good thing; but the rich must suffer hunger.” And Mary in her song of praise says: “The hungry he bath filled with good things; and the rich he hath sent empty away.” Lk 1, 53. 4. Again, that he tells them so faithfully to gather up the fragments, teaches us to be frugal and to preserve and use his gifts, in order that we may not tempt God. For just as it is God’s will that we should believe when we have nothing and be assured that he will provide; so he does not desire to be tempted, nor to allow the blessings be has bestowed to be despised, or lie unused and spoil, while we expect other blessings from heaven by means of Page 169 ————————— miracles. Whatever he gives, we should receive and use, and what he does not give, we should believe and expect he will bestow. II. THE ALLEGORICAL INTERPRETATION. 5. That Christ by the miraculous feeding of the five thousand has encouraged us: to partake of a spiritual food, and taught that we should seek and expect from him nourishment for the soul, is clearly proved by the whole sixth chapter of John, in which he calls himself the bread from heaven and the true food, and says: “Verily, verily, I say unto you, ye seek me, not because ye saw signs, but because ye ate of the loaves, and were filled. Work not for the food which perisheth, but for the food which abideth unto eternal life, which the Son of man shall give unto you.” Jn 6,26-27. In harmony with these words we will explain also this evangelical history in its spiritual meaning and significance. 6. First, there was much hay or grass in the place. The Evangelist could not fail to mention that, although it appears to be unnecessary; however it signifies the Jewish people, who flourished and blossomed like the grass through their outward holiness, wisdom, honor, riches etc., as Isaiah 40, 6-7, says: “All flesh is grass, and all the goodliness thereof is as the flower of the field. The grass withereth, the flower fadeth, because the breath of Jehovah bloweth upon it; surely the people is grass.” From the Jewish people the Word of God went forth and the true food was given to us; for salvation is of the Jews, Jn 4,22. Now, as grass is not food for man, but for cattle; so is all the holiness of the outward Jewish righteousness nothing but food for animals, for fleshly hearts, who know and possess nothing of the Spirit. 7. The very same is taught by the people sitting on the grass; for the true saints despise outward holiness, as Paul does in Phil 3, 8, in that he counted his former righteousness to be filth and even a hindrance. Only com- Page 170 ————————— mon and hungry people receive the Word of God and are nourished by it. For here you see that neither Caiaphas nor Annas, neither the Pharisees nor the Scribes follow Christ and see Christ’s signs; but they disregard them, they are grass and feed on grass. This miracle was also performed near the festive time of the Jewish Passover; for the true Easter festival, when Christ should be offered as a sacrifice, was near, when he began to feed them with the Word of God. 8. The five loaves signify the outward, natural word formed by the voice and understood by man’s senses; for the number five signifies outward things pertaining to the five senses of man by which he lives; as also the five and five virgins illustrate in Mt 25, 1. These loaves are in the basket, that is, locked up in the Scriptures. And a lad carries them, that means the servant class and the priesthood among the Jews, who possessed the sayings of God, which were placed in their charge and entrusted to them, Rom 3, 2, although they did not enjoy them. But that Christ took these into his own hands, and they were thereby blessed and increased, signifies that by Christ’s works and deeds, and not by our deeds or reason, are the Scriptures explained, rightly understood and preached. This he gives to his disciples, and the disciples to the people. For Christ takes the Word out of the Scriptures; so all teachers receive it from Christ and give it to the people, by which is confirmed what Matthew 23, 10 says: “For one is your master, even the Christ,” who sits in heaven, and he teaches all only through the mouth and the word of preachers by his Spirit, that is, against false teachers, who, teach their own wisdom. 9. The two fishes are the example and witness of the patriarchs and prophets, who are also in the basket; for by them the Apostles confirm and strengthen their doctrine and the believers like St. Paul does in Rom 4,2-6, where he cites Abraham and David etc. But there are two, because the examples of the saints are full of love, which cannot be alone, as faith can, but must go out in exercise Page 171 ————————— to its neighbor. Furthermore the fishes were prepared and cooked; for such examples are indeed put to death by many sufferings and martyrdoms, so that we find nothing carnal in them, and they comfort none by a false faith in his own works, but always point to faith and put to death works and their assurance. 10. The twelve baskets of fragments are all the writings and books the Apostles and Evangelists bequeathed to us; therefore they are twelve, like the Apostles, and these books are nothing but that which remains from and has been developed out of the Old Testament. The fishes are also signified by the number five (Moses’ books); as John 21,25 says: “Even the world itself would not contain the books that should be written” concerning Christ, all which nevertheless was written and proclaimed before in the Old Testament concerning Christ. 11. That Philip gives counsel as how to feed the people with his few shillings, and yet doubts, signifies human teachers who would gladly aid the soul with their teachings; but their conscience feels it helps nothing. For the discussion Christ here holds with his disciples takes place in order that we may see and understand that it is naturally impossible to feed so many people through our own counsel, and that this sign might be the more public. Thus he lets us also disgrace ourselves and labor with human doctrines, that we may see and understand how necessary and precious God’s Word is and how doctrines do not help the least without God’s Word. 12. That Andrew pointed out the lad and the loaves, and yet doubted still more than Philip, signifies the teachers who wish to make the people pious and to quiet them with God’s laws; but their conscience has no satisfaction or peace in them; but only becomes continually worse, until Christ comes with his Word of grace. He is the one, and he alone, who makes satisfaction, delivers from sin and death, gives peace and fulness of joy, and does it all of his own free will, gratuitously, against and above all hope and Page 172 ————————— presumption, that we may know that the Gospel is devised and bestowed, not through our own merit, but out of pure grace. 13. Finally, you see in this Gospel that Christ, though he held Gospel poverty in the highest esteem and was not anxious about the morrow, as he teaches in Matthew 6, 34, had still some provisions, as the two hundred shillings, the five loaves and the two fishes; in order that we may learn how such poverty and freedom from care consist not in having nothing at all, as the barefooted fanatics and monks profess, and yet they themselves do not hold to it; but it consists in a free heart and a poor spirit. For even Abraham and Isaac had great possessions, and yet they lived without worry and in poverty, like the best Christians do. |
Source for details on the development of Laetare Sunday.
The gift of the papal rose to Frederick was not as much about Luther as it was the election of the next Holy Roman Emperor. The pope, for polictical reasons, did not want either Francis or Charles. Frederick emerged as the third candidate. It is also worth noting that Luther had not been excommunicated when the pope sent the rose to Frederick.
With that said, I’ve always thought it strange for Lutherans to use rose paraments and vestments on Laetare Sunday. I rejoiced quite well this Sunday in my purple chasuble.
Carl, I’m sure what you relate was also part of it, but you are incorrect in suggesting that the issue of Luther was not very much a major reason for presenting the Rose to Frederick, to curry favor with Frederick so he would cooperate with handing Luther over for more, let us say, “vigorous” prosecution. If you recall your history, in September 1518 things were very much heating up after Luther’s posting of the theses in October 1517.
Note, for instance, Brecht’s account of the giving of the Golden Rose.
As for the use of rose vestments, throughout German Lutheranism, the use of the historic colors for vestments continued in many places after the Reformation, in fact, even picked up in popularity as Calvinist rulers tried to force the abandonment of them. There is nothing “strange” about it, or, to put it another way, no more “strange” in many American Lutherans’ estimation that a pastor would wear any sort of “Roman Catholic” vestment like a chausable.
Certainly, Luther was an issue in 1518, Paul, but not as pressing as the political and financial issues besetting the pope and emperor. Although the indulgence issue was significant for the pope and the various political interests in Europe, their real interest in indulgences had less to do with Luther’s theological position and more to do with the German princes paying their taxes for a possible Holy War against the Turks (the so-called crusade penny or Turkish penny).
The pope decided to give the rose to Frederick in September 1518 to ease the German discontent over taxation and to establish a political alliance. He would continue to do this after Maximillian’s death at the beginning of 1519. In October 1518 Cajetan was dispatched to Germany to deal with Luther. The pope had every reason to think that Cajetan would settle matters. With the Luther problem resolved, the more important matters of political power and church finances could be addressed.
I recommend Heiko Oberman’s excellent work on Luther and the political events of the sixteenth century.
As for those rose paraments, no thanks. The chasuble, however, is a beautiful Eucharistic vestment. Luther liked his chasuble; I don’t recall him ever praising the rose paraments!
Carl, please be assured that I am aware of all the various issues involved in the Holy Roman Empire in 1518, as well as Obermann’s book. Brecht is the far superior resource, of course, on all these issues. The point simply is that Miltitz was sent on a mission by the Pope, with clear marching orders to get Luther out of Saxony, and the Papal Rose was awarded Frederick to attempt to win favors with him.
Fortunately, Frederick resisted the Pope’s overtures.
And, you kind of missed the point about chausables. I would be surprised ifmore than twenty pastors in The LCMS have parishes that can afford to buy rose vestments for Lent and scarlet for Holy Week, but their use is perfectly acceptable and in line with both the doctrine and practice of the Lutheran Church and I do not believe it is appropriate to make fun of them, I mean, unless a guy gets all goofy about wearing pink, and if so, then he is fair game.
: )