HISTORY & LITURGY OF ADVENT fr.anscar,osb

Adventus (Greek parousia): in the language of pagan worship it signified the yearly visit of the gods to their respective temples in order to sojourn with their worshipers. Adventus was accompanied by a festival in honor of the divinity.

In early Christian usage, including the liturgy (cf In early Christian usage, including the liturgy (cf. Gregorian-Hadrian Sacramentary): Advent was understood as the coming of the Son of God in human flesh at the incarnation as well as his return in glory at the end of time. By his incarnation the Son of God sojourned with us (“And the Word was made flesh, and dwelt among us”). At his ascension he has returned to the Father, but he left a promise to return: “This Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven” (Acts 1:11).

Advent has a twofold character: as a season to prepare for Christmas when Christ’s first coming to us is remembered; as a season when that remembrance directs the mind and heart to await Christ’s Second Coming at the end of time. Advent is thus a period for devout and joyful expectation [of the two comings of Christ]” GNLY39

4th-century Gaul and Spain: Advent season consisted of three weeks in preparation for the feast of the Epiphany on January 6. In 6th-century Rome the season of Advent consisted of six weeks (later reduced by Pope Gregory I to four weeks). Note that in the 6th century the season of Advent was not yet connected with the feast of Christmas and hence was not regarded as a preparation for Christmas but for the second coming at the end of time.

9th Century The Roman Advent became also a season to prepare for Christmas, just as Lent prepared for Easter. The season of Advent began to be marked with ascetical and penitential elements like fasting and almsgiving. This explains why the liturgical color of Advent is violet like that of Lent, moderate use of ornamentations, no musical instruments except to accompany the singing, and no Gloria. Pink is used on the third Sunday called “Gaudete” in imitation of the fourth Sunday for Lent called “Laetare”.

Advent retains a joyful character (in spite of the seemingly Lenten expressions) by the use of Alleluia and joyful melodies. Gregorian chant has some wonderfully joyful and musically dramatic antiphons at this season. 17th –19th century Advent songs are joyful like: O come, o come Emmanuel, On Jordan’s Bank, O come, Divine Messiah. Some liturgists recommend the use of violet with bluer hues.

Adventus Must have a Spirit of joyful expectation. Corresponds to the third part of what we proclaim at Holy Mass as the mystery of our faith: “Christ has died, Christ is risen, Christ will come again!” Prepares us for the memorial of his first coming or his birthday in history.

Advent has two characters: it prepares us for the celebration of Christ’s first coming in historical time (Christmas), and at the same time instills in our minds and hearts the longing for the second coming of Christ (Parousia) to raise us up as complete persons at the end of time.

Advent opens the liturgical year in which we journey with Christ or rather Christ journeys with us in the course of the year. Advent symbolizes the most common experience we have of life: waiting and expectation.

The season of Advent gives Christian meaning to our human experience of waiting and expectation. 

The First Sunday of Advent (Years A, B, and C) speaks about the Parousia or Christ’s coming at the end of time. This is one of the two salient themes of the season of Advent.

The Second and Third Sundays of Advent focus on John the Baptist, the Precursor of the Lord. The figure of John stands out in Advent, inviting Christians to imitate him by preparing the path of the Lord who comes to save his people. Together with the Blessed Mother, John the Precursor occupies a central position in the liturgy of Advent.

The fourth Sunday speaks about the Blessed Mother, the handmaid of the Lord. By her obedient fiat to God’s will the Savior came into the world. This Sunday refers more closely to the Incarnation and birth of Jesus and the role Mary played in this great mystery. Mary is the other prominent figure during the season of Advent. In fact from December 17 to 24 the Roman Missal of 1970 devotes special attention to Mary, as the Church more intensely prepares for the coming celebration of Christ’s birth. Each day has a proper Mass, which was not the case previously, and they often show forth the figure of Mary, the Mother of the Incarnate Word.

The preface is the introductory proclamation of praise and thanksgiving in the Eucharistic Prayer. It is a variable text designed for particular feasts and seasons of the liturgical year. They help us understand better the meaning of the feast we celebrate. Advent has two prefaces.

Preface I: “Now we watch for the day, hoping that the salvation promised us will be ours when Christ our Lord will come again in glory”. Preface II: “The virgin mother bore him in her womb with love beyond all telling. John the Baptist was his herald and made him known when at last he came. In his love Christ has filled us with joy as we prepare to celebrate his birth”.

Advent is a season that symbolizes the entire Christian life Advent is a season that symbolizes the entire Christian life. Advent ushers in a new liturgical year; it ushers in also a new and always renewed beginning for us who wait with joyful hope for the coming of Our Lord Jesus Christ daily until the end of time.

HISTORY & LITURGY OF ADVENT fr.anscar,osb ppt.dave.cubao