he third Sunday of Advent takes its name, ‘Gaudete Sunday’ — meaning ‘Rejoice Sunday’ — from the Antiphons:

Jerusalem, gaude gáudio magno, quia véniet tibi Salvátor, allelúia.

Jerusalem, rejoice with great joyfor there shall come unto thee a Savior, alleluia. (Is. 52:9)

and the Epistle:

In its first form, Advent consisted of 40 days, like Lent, and was likewise a penitential time of preparation. Then, in the ninth century, Pope St. Nicholas I reduced it to four weeks. By the 12th century, the fasting which paralleled Lenten discipline was changed to simple abstinence.

Like Lent’s ‘Lætare Sunday’ (which also means ‘rejoice’), Gaudete Sunday urges us to gladness in the middle of this time of expectation and penance. The coming of Jesus approaches more and more. St. John, the holy precursor, announces to the Jews the coming of the Savior. “The Savior,” he says to them, “lives already among us, though unknown. He will soon appear openly.” The liturgical celebration itself is designed to encourage the faithful with this brighter tone of joyful expectation — e.g., in the liturgical antiphons, the permission of flowers and the use of rose instead of darker purple as the liturgical color.

The relaxed solemnity of this week in Advent encourages pilgrims on their way through life, anticipating the approaching celebration of the Incarnation of Christ, whose joy keeps ‘leaking through’ the penitential preparation for it. Now is the time for fervent prayers and for imploring Jesus to remain with us by His mercy. Let us prepare the way for Him by repentance and penance and by a worthy reception of the Sacraments. All the prayers of this Mass are filled with what the Church wishes our souls to possess at the approach of the Savior.

Related stories: Fr. Rutler’s thoughts on Gaudete Sunday; Lætare Sunday.
See also: Gaudete Sunday (Catholic Encyclopedia)