Laetare Sunday The fourth, or middle, Sunday of Lent, so called from the first words of the Introit at Mass, "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 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.

Laetare Sunday like Gaudete Sunday in Advent allows for the use of flowers on the altar, and of the organ at Mass and Vespers; it permits the use of rose - colored vestments instead of purple. The contrast be- tween Laetare and the other Sundays is emphasized by the joys of this life, different from the lion’s share of Lent which is restrained rejoicing mingled with a certain amount of sadness. Historically, the stations at Rome were on this day made at the church of S. Croce in Gerusalemme, one of the seven chief basilicas; and the Golden Rose, which were sent by the popes to all Catholics sovereigns in Europe and the world, used to be blessed at this time, and for this reason the day was sometimes called "Dominica de Rosa". Other names applied to it 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.

The Gospel on this Laetare Sunday Today’s Prodigal Son parable is only told in the Lukan Gospel, chapter 15. And scripture scholars have noted that if a “story” is told in a gospel, the concern or problem of that parable was probably happening in the local church at that time.

Today’s gospel begins with Pharisees and scribes complaining about how “sinners” were being welcomed by Jesus. In 2016, the last time we heard this gospel proclaimed, Pope Francis declared a year of mercy in the Church and the Holy Father noted “Jesus as the Face of the Father’s Mercy.” The pope went on to say that “the Face of Mercy is available to all.”

Pharisees and scribes were complaining that Jesus was welcoming “those people” into God’s forgiveness. How do we see “sinners” today — those other people — in light of the Church’s call to forgiveness and in terms of welcoming sinners? How do we welcome others into faith — do we cite rules and regulations, or do we look for a pastoral approach to welcoming others either into or back into the faith we profess? Are we hard and fast in citing Canon Law? Do we know that most canons end their sentences with these or similar words: ...or for pastoral reasons, the pastor may...

In the parable of the Prodigal Son we see the Father embrace his wayward son and welcome him back into his home, his family. The “good brother,” becomes the “older, resentful brother.” Is he not ready to welcome his younger brother back into the fold? Can he not forgive?

Pope Francis asks us when offering forgiveness and a welcome into our faith communi- ties, do we see the Face of Mercy — Jesus — as availa- ble to those who have a lot to be forgiven or are we one of those who isn’t quite ready to celebrate their return home?