Shades of pink - yech!!! Other than that I played a Reger chorale prelude, sang and played the hymn Attende Domine, directed and played a Handel anthem, and used a Latin chant mass Ordinary at the choir mass. The other three masses did not have an anthem, but a soloist sang the Faure Pie Jesu at one mass.

Nothing Stunning here. Amazing Grace. However we did have two good Acapella Anthems sung beautifully by our schola: Glory to God On High By Andrew Hayluk and an Anon. Orthodox hymn; Trisagion hymn.

Someone should write a fantastic and epic paraphrase to the tune of DARWALL'S 148th that captures the text to the same degree Rejoice, The Lord is King does for Gaudete.

I nominate Wood. And Pluth. And Fr. Krisman. And everyone else.

Rose fiddleback: really lovely. Adagio from the TAF in C of Bach. Always play it for Laetare the last couple of years. Proper communion and offertory/ Also, Virgil Thomson's My Shepherd Will Supply My Need.

We had fantastic rose vestments as well. A priest once told the that it was a treat to celebrate Mass at our parish because our Pastor has accumulated such beautiful vestments.

Not to throw cold water on this thread... but I have never understood WHY the so-called Laetare and Gaudete Sundays can be celebrated differently than the other Sundays of Lent & Advent. I asked this same question on another liturgy blog and received little response. I would be grateful if anyone here can add to the discussion.

I do realize the titles Laetare and Gaudete are used due to the first words of the entrance antiphon. But why is there the option to celebrate these Sundays in a more festive way (flowers on the altar, rose-colored vestments, a fuller use of music)?

I’ve heard some people explain that we should celebrate Laetare because Lent is half over. But does that rationale cast Lent in a negative light? Others say that it is a Sunday to anticipate Easter. Liturgically, wouldn’t that reason be more appropriate for the Second Sunday of Lent, when the Gospel of the Transfiguration is read?

We know that the entrance antiphons sometimes but not always reflect the Scripture readings of the day. The concept of rejoicing on the Fourth Sunday of Lent only seems directly apparent to me in the Gospel of Cycle C, the story of the Prodigal Son. (“But we must celebrate and rejoice, because your brother was dead and has come to life again”) and not in Cycles A or B.

In Advent, the Gospels for all three cycles of the Third Sunday deal with John the Baptist. However, in each cycle, there are direct references to rejoicing in the first reading, responsorial psalm, or second reading, depending on the Sunday. It almost seems that those who arranged the post-Conciliar Lectionary tried in some way to coordinate the readings with the “gaude” of the entrance antiphon. Or perhaps this is just a coincidence. But the same thing doesn’t seem to have happened on the Fourth Sunday of Lent.

Of course, anything “extra” done for Gaudete or Laetare Sundays is optional (including the actual use of the entrance antiphon itself!). But does the very concept of these two named Sundays reflect some kind of compromise with pre-Conciliar practices, of which I’m too young to remember, or are there more profound reasons of which I am unaware?

Only violet here...

Litany of the Saints for the Entrance
Chanted Kyrie in English by the priest (he's very good at it)
Alstott psalm and acclamation
Deacon stumbled through the gospel
Only a Shadow
Danish Mass (with "Lord, by your Cross and Resurrection"... I was too shocked to say anything)
Agnus Dei chanted with accompaniment
Christ, be Our Light
Exit in silence

(Just imAgine what Holy Father Francis would have to say about THAT!)

Here is your answer.

Fr. Chepponis:

I have recently been pondering something seemingly unconnected but which perhaps is relevant here.

It seems (correct me if I'm wrong) that yoy are speaking from a point of view which holds (more or less) that theological positions (ideas, beliefs, etc) are or should be the basis of liturgical practices.

We believe xyz, and so we do abc at liturgy.

I think this may be all backwards, and might also be the core philosophy which reaked so much havoc on the 20th century.

Rather than seeking a thelogical precursor to the PINK SUNDAYS, which would then either validate or invalidate their existence, it seems to me that the better approach may be to tske their existence as a given, and then explore what theological implications their existence suggests.

(Perhaps that was your intention already. My apologies if my current preoccupation is irrelevant to your question.)

Good father, I am told by those even older than I, that Lent was once a rather dark season with heavy fasting. Many considered the whole thing unpleasant and looked forward to that "rose" point when the end of it was in sight. Could be, I suppose, although we do fasting in the east and it isn't considered so unpleasant. There is little left of fasting and denial for Lent in the west so it would seem looking forward to the end of Lent is a holdover from the past.

My hypothesis about Laetare (Lent IV) is that it is a little respite before Passiontide (Lent V, formerly "Passion Sunday", until the Triduum) when people tend to step up their Lenten penances and devotional practices before Easter. In my experience that little bit of restrained festivity on Laetare makes Passiontide, with its veiled images and increased rigor really stand out from the rest of Lent, and vice versa: that Passion-tide makes the little bit of festivity on Laetare seem that much more festive. Of course, it's far less festive than Easter.

As far as Advent is concerned, it is a late addition to the Calendar, and was devised so as to mimic Lent; So if Lent had that little bit of rest before the 'big push' then Advent had to have it, too.

Dom Gueranger has this to say about Lent IV:

This Sunday, called, from the first word of the Introit, Laetare Sunday, is one of the most solemn of the year. The Chuch 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 practiced in Advent, on the third Sunday, called Gaudete. The Church's motive for introducing this expression of joy into 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!

Gueranger, The Liturgical Year, Volume 5: Lent, Pg. 313-14.

New pastor!
Walked into sacristy, he 'n' deacon adorned in violet. I greet them, say "C'mon guys, it's Laetare Sunday."
At Introit they processed in rose/pink.
Great homily. "Blind spots....within us...who's us?.....not man born blind....blind=us and particularly ostentatious religious folks....like luxury cars all optioned out and shiny, no gas in the tank (no spirit)....that car goes nowhere!.....mentioned Origen!....."See as Christ saw"......
Cantique de Jean Racine (English), many references to "light within."
A capella Parce with Latin verses from PBC at recessional. A very Laetare Sunday.

Saint Edward, Newark, CA Laetare Sunday 10:00AM Missa Cantata (OF)
Full proper from Graduale, Mass XVII, lessons chanted & Fr. Keyes chanted the Gospel, motet after the Offertorium: "Laudate Dominum" ... Palestrina, motet after the Communio & Psalm: "Laetatus sum" ... Alessandro Scarlatti, for the Retiring Procession: "Ave Regina Caelorum" ... Orlando di Lasso. After that the Choir had lunch together and rehearsed for 2 1/2 hours for Good Friday & Easter Day!

That is an oddly specific coincidence.

My "paraphrase" is mingled with the Charles Wesley text to DARWALL'S 148TH. I am no Kathleen Pluth. I am no Adam Wood. I am no Christoph Tietze. When in doubt, use a text by one of them!

This is also just the antiphon w/o verses, but I will share in case it is of any interest. Any improvements/suggestions are welcome (and needed)!!
Pax,
Richard

Adam,
Rhyme? Now why ruin perfectly awkward phrasing?

I think we're off topic now...yes, there's a project I must be harmonizing.

Wonderful "Laetare Sunday" celebrations this weekend! Our viola da gamba consort was stellar accompanying our Women's Schola for the first time; Men's Schola sang from Graduale Simplex and SCG; Chamber Choir offered an arresting rendition of Elgar's "Ave Verum" & Latin Mass; and our Choristers proved yet again that children are capable of loving, appreciating AND singing the Propers and Latin Mass parts. We have been singing choral recessionals (in lieu of organ recessionals) at each Mass for the season of Lent. First time we have chosen choral recessionals weekly...no one leaves the Sanctuary until the piece is finished!

mloucks- welcome! About this:

We have been singing choral recessionals (in lieu of organ recessionals) at each Mass for the season of Lent. First time we have chosen choral recessionals weekly...no one leaves the Sanctuary until the piece is finished!

That's definitely a counter-cultural solution to a perceived "problem." But in stark truth, the problem is one of courtesy and not liturgy. The inconvenient truth about the moments after "Ita misse est. Deo gratias" is that not a single soul within the church's walls is obliged to remain fixed, not even for the customs of the celebrant reverencing the altar and then leaving the sanctuary via his exit of choice.
Now this is not to say that the manners of remaining respectful of the movement of the processional cross, ministers and celebrant is not to be extolled, but the point of the dismissal is to mark the moment when worship ceases and our commissioned duties begin. (Would that RC's would rush out and burst through the doors of the nearest Assembly of God exhorting all to swim the Tiber.)
And I think it laudable that your congregants respect your fine choir (if they weren't fine, would they still stay?). So, enjoy that privilege they provide you, it is in my experience a very rare occurance by comparison to the organ postlude. (We simply chant "Parce Domine" and Latin verses) as they exit. We're gratified the folks do so quietly.)

Love it.

Doug, wonderful! Thanks for stepping up to the plate!

You're obviously an awesome writer...

But... You still have more work ahead of you,

Kindly fit it and put it to the right tune.

whoah

As good as both your literary offerings are, I tend to think (actually, I don't 'tend to', I Really do) that Darwall's is far too festive a tune for Lent, even Laetare. It's rather like setting a Lenten Laetare text to, say, 'Easter Hymn', or 'Mendelssohn'. Still, your hymn paraphrases are quite fine!

Kathy,

You seem to be referring to the text set to DARWALL's 148TH--is that the version you would like to see revised? Also, do you have any thoughts regarding which of the two hymn tunes might be more appropriate for this text?

--Douglas

If you look at the incipits of the Introits of Laetare and Gaudete Sundays, Laetare's is far more triumphant and joyful. In my opinion Darwall is a perfect tune for Laetare.

Crucifer, a modern hymn used regularly by both traditionalish and not so traditionalish Catholic Churches during Lent, is a far more joyful tune.