The Collect for the 4th Sunday of Lent (Laetare
Sunday) is as follows:
O God, who through Your Word
reconcile the human race to Yourself in a wonderful
way,
grant, we pray,
that with prompt devotion and eager faith
the Christian people may hasten
toward the solemn celebrations to come.
In making this prayer tangible for during the
week, the following reflections questions emerged:
1. What value do I place in my life of Christ's
death and resurrection?
2. What does it mean to me to be a catholic/
Christian?
3. What is my level of devotion and faith?
How will I improve it this coming week?
4. How will I celebrate the solemn
celebrations this year?
5. Am I eager to celebrate
resurrection at Easter or do I think of it as just another feast?
6. What steps will I take to be reconciled
to God this week ( eg Sacrament of Reconciliation).
Gospel
Reflection
The Parable of the Prodigal
Son (Luke 15:11–32) is indeed one of the most familiar, but that makes it ripe
for fresh reflection, especially for the 4th Sunday of Lent, Year C
(Laetare Sunday, the “Rejoice!” Sunday). Here are a few deeper or
lesser-highlighted angles to consider:
1. The Father Was Watching —
Not Waiting
Many interpret the father's
running as a sign of joy. But the fact that the father sees the son while he
is still far off (Luke 15:20) suggests a daily longing, a scanning of the
horizon. He wasn't just waiting — he was actively watching.
This kind of watching speaks
of hopeful love that refuses to give up. It’s a powerful image of God’s
proactive mercy, not just passive acceptance.
2. The Son’s Confession is Interrupted
The younger son rehearses his
apology:
"Father, I have sinned
against heaven and against you. I am no longer worthy to be called your son. Make
me like one of your hired servants.” (v. 18–19)
But when he actually gets
home, he never gets to finish it:
"Father, I have sinned
against heaven and against you. I am no longer worthy to be called your
son." (v. 21)
He doesn’t get to offer
himself as a servant — the father cuts him off with hugs, a robe, and a feast.
God’s mercy doesn't negotiate terms. He restores sonship before the son can
even ask for less.
3. The Elder Son is Also Lost — but at Home
 |
| The Prodigal Son Parable. |
This
parable is just as much about the elder son, who refuses to enter the house.
Despite being "faithful" on the outside, he harbours resentment,
entitlement, and self-righteousness.
He
says, “This son of yours…” not “my brother.” His relationship with the
father is transactional: “I never disobeyed you, yet you never gave me…”
We can overlook that the elder son is also invited — the father comes out to
him, just as he ran to the younger one. The invitation is to joy, not just
duty. We’re all invited to the feast — the question is, will we come in?
The other aspect is that the Father listens to the elder son's feelings. He lets him air his grievance to him. He hears the resentment, the anger and the frustration and how he feels that the Father is unjustly treating him. However the Father reassures him 'all I have is yours'. He reassures him that his inheritance is assured. He does not go back on dividing the property between the two sons. He does not take away our identity either in Him.
4. The Parable Ends Without a Resolution
We
don’t find out what the elder son decides. This open ending forces us to insert
ourselves into the story. Will we enter the feast of mercy and joy? Or will we
remain outside, holding onto our grudges and pride?
It's a
brilliant literary device: it calls the reader — especially the Pharisees and
scribes Jesus was addressing — to respond.
5. The Scandal of the Father’s
Behaviour
In Middle Eastern patriarchal
culture, running was undignified for an elder man. But the father runs,
embraces, and kisses the wayward son. He even gives him:
- A robe — dignity
- A ring — authority
(possibly the family signet ring!)
- Sandals — a mark of
freedom (slaves went barefoot)
It’s not just forgiveness —
it’s full restoration, a public statement of love and honor. This would
have scandalized Jesus' audience — and beautifully shows the radical nature of
God's grace.
The Father
running is one of the most radical and culturally shocking elements of the
parable, and it’s often overlooked because we hear it through modern ears.
In
Jesus’ time, a Middle Eastern patriarch simply did not run. It was considered
deeply undignified. Here's why this matters so much:
Running = Loss of Dignity
For a man of stature —
especially the head of a household — running would involve:
- Lifting his robes (exposing his legs,
which was shameful)
- Breaking composure in front of others
- Acting in a way associated with children
or servants, not with noblemen
So, when Jesus says, “While
he was still a long way off, his father saw him and was filled with compassion;
he ran to his son…” (Luke 15:20), it would have caused a gasp among
listeners.
Why would a dignified man
humiliate himself like that?
Because love overrules
protocol.
Public Affection Was Not
Common for Men
The father doesn’t just run —
he:
- Throws his arms around his son
- Kisses him
This public, emotional display
is more than paternal warmth. It’s a declaration to the community:
“This is my son. I love him. I
am not ashamed of him. I am restoring him publicly, and no one is to shame
him.”
The affection is loud and
visible. In a shame-honour culture, the father is absorbing the shame
that should’ve fallen on the son — much like Christ does on the cross.
Echoes of the Cross
Some scholars see this moment
as foreshadowing the Gospel:
- The father humiliates himself to
reconcile with the son
- He does not let the son bear the shame
alone
- He acts first, before the son can
say a word
This is what St. Paul meant
when he wrote:
“God demonstrates his own love
for us in this: While we were still sinners, Christ died for us.” (Romans 5:8)
The running father is
the scandal of grace — the same scandal Jesus embodied.
Laetare Sunday How is your Lenten journey progressing? Are you feeling weary and ready for a
little break?
In Lent, we have the tradition to have a mid-Lent break, (the half way
point of Lent), which is known as Laetare Sunday derived from the latin 'to
rejoice'. Liturgically we break away from the Lenten penitential spirit of the
purple vestments to the wearing of rose-coloured vestments by the priest
and/or deacon. These rose-coloured vestments are only worn twice a year,
so from a practical perspective, some parishes do not have a set, but use
lighter purple vestments.
The fourth Sunday of Lent is also known as 'let up Sunday' because we
'let up' on our Lenten penance. It can be a timely reminder for those of us who
may have struggled through Lent so far. I remember thinking during one of
my disastrous Lents that we had reached the midpoint, and I had not got
started. I remember another Lent going well up to Laetare Sunday- I had a
break on that day and could not get started again.
It is an excellent time to review how our Lenten journey and tweak
it accordingly. Never too late to start and/or start again.
Anyway, enjoy Laetare Sunday- we can all do with a break but for people
like myself, do remember to get started again afterwards!!!! We can run to the
Father and ask His mercy aand start again.
