According to present [1907] usage, Advent is a period beginning with the Sunday nearest to the feast of St. Andrew the Apostle (30 November) and embracing four Sundays. The first Sunday may be as early as 27 November, and then Advent has twenty-eight days, or as late as 3 December, giving the season only twenty-one days.
With Advent the ecclesiastical year begins in the Western churches. During this time the faithful are admonished
to prepare themselves worthily to celebrate the anniversary of the Lord's coming into the world as the incarnate God of love,
thus to make their souls fitting abodes for the Redeemer coming in Holy Communion and through grace, and
thereby to make themselves ready for His final coming as judge, at death and at the end of the world.
To attain this object the Church has arranged the Liturgy for this season. In the official prayer, the Breviary, she calls upon her ministers, in the Invitatory for Matins, to adore "the Lord the King that is to come", "the Lord already near", "Him Whose glory will be seen on the morrow". As Lessons for the first Nocturn she prescribes chapters from the prophet Isaias, who speaks in scathing terms of the ingratitude of the house of Israel, the chosen children who had forsaken and forgotten their Father; who tells of the Man of Sorrows stricken for the sins of His people; who describes accurately the passion and death of the coming Saviour and His final glory; who announces the gathering of the Gentiles to the Holy Hill. In the second Nocturn the Lessons on three Sundays are taken from the eighth homily of Pope St. Leo (440-461) on fasting and almsdeeds as a preparation for the advent of the Lord, and on one Sunday (the second) from St. Jerome's commentary on Isaiah 11:1, which text he interprets of the Blessed Virgin Mary as "the rod out of the root of Jesse". In the hymns of the season we find praise for the coming of Christ, the Creator of the universe, as Redeemer, combined with prayer to the coming judge of the world to protect us from the enemy. Similar ideas are expressed in the antiphons for the Magnificat on the last seven days before the Vigil of the Nativity. In them, the Church calls on the Divine Wisdom to teach us the way of prudence; on the Key of David to free us from bondage; on the Rising Sun to illuminate us sitting in darkness and the shadow of death, etc. In the Masses the intention of the Church is shown in the choice of the Epistles and Gospels. In the Epistle she exhorts the faithful that, since the Redeemer
is nearer, they should cast aside the works of darkness and put on the
armour of light; should walk honestly, as in the day, and put on the Lord Jesus Christ; she shows that the nations are called to praise the name of the Lord; she asks them to rejoice in the nearness of the Lord, so that the peace of God, which surpasses all understanding, may keep their hearts and minds in Christ Jesus; she admonishes them not to pass judgment, for the Lord, when He comes, will manifest the secrets hidden in hearts. In the Gospels the Church speaks of the Lord coming in glory; of Him in, and through, Whom the prophecies are being fulfilled; of the Eternal walking in the midst of the Jews; of the voice in the desert, "Prepare ye the way of the Lord". The Church in her Liturgy takes us in spirit back to the time before the incarnation of the Son of God, as though it were really yet to take place. Cardinal Wiseman says:
We are not dryly exhorted to profit by that blessed event, but we are daily made to sigh with the Fathers of old, "Send down the dew, ye heavens, from above, and let the clouds rain the Just One: let the earth be opened, and bud forth the Redeemer." The Collects on three of the four Sundays of that season begin with the words, "Lord, raise up thy power and come" — as though we feared our iniquities would prevent His being born.
Duration and ritual
On every day of Advent the Office and Mass of the Sunday or Feria must be said, or at least a Commemoration must be made of them, no matter what grade of feast occurs. In the Divine Office the Te Deum, the joyful hymn of praise and thanksgiving, is omitted; in the Mass the Gloria in excelsis is not said. The Alleluia, however, is retained. During this time the solemnization of matrimony (Nuptial Mass and Benediction) cannot take place; which prohibition binds to the feast of Epiphany inclusively. The celebrant and sacred ministers use violet vestments. The deacon and subdeacon at Mass, in place of the dalmatics commonly used, wear folded chasubles. The subdeacon removes his during the reading of the Epistle, and the deacon exchanges his for another, or for a wider stole, worn over the left shoulder during the time between the singing of the Gospel and the Communion. An exception is made for the third Sunday (Gaudete Sunday), on which the vestments may be rose-coloured, or richer violet ones; the sacred ministers may on this Sunday wear dalmatics, which may also be used on the Vigil of the Nativity, even if it be the fourth Sunday of Advent. Pope Innocent III (1198-1216) states that black was the colour to be used during Advent, but violet had already come into use for this season at the end of the thirteenth century. Binterim says that there was also a law that pictures should be covered during Advent. Flowers and relics of Saints are not to be placed on the altars during the Office and Masses of this time, except on the third Sunday; and the same prohibition and exception exist in regard to the use of the organ. The popular idea that the four weeks of Advent symbolize the four thousand years of darkness in which the world was enveloped before the coming of Christ finds no confirmation in the Liturgy.
Historical origin
It cannot be determined with any degree of certainty when the celebration of Advent was first introduced into the Church. The preparation for the feast of the Nativity of Our Lord was not held before the feast itself existed,
and of this we find no evidence before the end of the fourth century,
when, according to Duchesne [Christian Worship (London, 1904), 260], it
was celebrated throughout the whole Church, by some on 25 December, by others on 6 January. Of such a preparation we read in the Acts of a synod held at Saragossa in 380, whose fourth canon prescribes that from the seventeenth of December to the feast of the Epiphany no one should be permitted to absent himself from church. We have two homilies of St. Maximus, Bishop of Turin (415-466), entitled "In Adventu Domini", but he makes no reference to a special time. The title may be the addition of a copyist. There are some homilies extant, most likely of St. Caesarius, Bishop of Arles (502-542), in which we find mention of a preparation before the birthday of Christ; still, to judge from the context, no general law on the matter seems then to have been in existence. A synod held (581) at Mâcon, in Gaul, by its ninth canon orders that from the eleventh of November to the Nativity the Sacrifice be offered according to the Lenten rite on Monday, Wednesday, and Friday of the week. The Gelasian Sacramentary notes five Sundays for the season; these five were reduced to four by Pope St. Gregory VII (1073-85). The collection of homilies of St. Gregory the Great (590-604) begins with a sermon for the second Sunday of Advent. In 650 Advent was celebrated in Spain with five Sundays. Several synods had made laws about fasting
to be observed during this time, some beginning with the eleventh of
November, others the fifteenth, and others as early as the autumnal
equinox. Other synods forbade the celebration of matrimony. In the Greek Church we find no documents for the observance of Advent earlier than the eighth century. St. Theodore the Studite (d. 826), who speaks of the feasts and fasts commonly celebrated by the Greeks, makes no mention of this season. In the eighth century we find it observed not as a liturgical celebration, but as a time of fast and abstinence, from 15 November to the Nativity, which, according to Goar, was later reduced to seven days. But a council of the Ruthenians (1720) ordered the fast according to the old rule from the fifteenth of November. This is the rule with at least some of the Greeks. Similarly, the Ambrosian and the Mozarabic Riterites have no special liturgy for Advent, but only the fast.
'I have often thought of, and meditated on, the holy eagerness of the
patriarchs who so sighed for the coming of the Messiah; and I felt
confused, and was, moreover, so penetrated with grief, that I could
scarcely refrain from weeping, so much was I ashamed to see the tepidity
and indifference of these unhappy days.
For who amongst us is
filled with so much joy in the fulfillment of this mystery, as did the
saints of the Old Testament, at the promises which so called forth their
longing desires?
Many, it is true, may rejoice at the
celebration of this feast; but I am much afraid that it is less on
account of the feast, than through vanity.'
St. Bernard of Clairvaux
"Come, Thou, bread of angels and satisfy the cravings of my soul; come,
Thou, glowing furnace of charity, and inflame my soul with the fires of
divine love; come, Shepherd divine, and guide me; come, Eternal father,
my hope, my life, my joy, and source of all my happiness; come, Thou
dearest object of all my aspirations; come, Thou comforter of the
sorrowful, light supernal of the soul; come, Thou, who art the solace
and refreshment fo the weary; come to me, O Thou, for whom the nations
prayed, and for whom the patriarchs sighed! come to me, O Thou, the
desired of ages, joy of angels, glory of the heavens, supreme delight of
the saints! come to me, for I yearn for Thee; come to me, for Thou hast
transpierced me with the arrows of Thy love; come, delay not, for my
heart waxes faint, and I feel that I cannot exist without Thee; come, O
Jesus, I beseech Thee, come.' St. Leonard of Port Maurice
The twofold coming of Christ
We do not preach only one
coming of Christ, but a second as well, much more glorious than the
first. The first coming was marked by patience; the second will bring the crown of a divine kingdom.
In general, whatever relates to our Lord Jesus Christ has two aspects.
There is a birth from God before the ages, and a birth from a virgin at
the fullness of time. There is a hidden coming, like that of rain on
fleece, and a coming before all eyes, still in the future.
At
the first coming he was wrapped in swaddling clothes in a manger. At his
second coming he will be clothed in light as in a garment. In the first
coming he endured the cross, despising the shame; in the second coming
he will be in glory, escorted by an army of angels.
We look
then beyond the first coming and await the second. At the first coming
we said: Blessed is he who comes in the name of the Lord. At the second
we shall say it again; we shall go out with the angels to meet the Lord
and cry out in adoration: Blessed is he who comes in the name of the
Lord.
The Saviour will not come to be judged again, but to judge those by whom he was judged. At
his own judgement he was silent; then he will address those who
committed the outrages against him when they crucified him and will
remind them: You did these things, and I was silent.
His
first coming was to fulfil his plan of love, to teach men by gentle
persuasion. This time, whether men like it or not, they will be subjects
of his kingdom by necessity.
The prophet Malachi speaks of
the two comings. And the Lord whom you seek will come suddenly to his
temple: that is one coming. Again he says of another coming:
Look, the Lord almighty will come, and who will endure the day of his
entry, or who will stand in his sight? Because he comes like a refiner’s
fire, a fuller’s herb, and he will sit refining and cleansing.
These two comings are also referred to by Paul in writing to Titus: The
grace of God the Saviour has appeared to all men, instructing us to
put aside impiety and worldly desires and live temperately, uprightly,
and religiously in this present age, waiting for the joyful hope, the
appearance of the glory of our great God and Saviour, Jesus Christ. Notice how he speaks of a first coming for which he gives thanks, and a second, the one we still await.
That is why the faith we profess has been handed on to you in these
words: He ascended into heaven, and is seated at the right hand of the
Father, and he will come again in glory to judge the living and the
dead, and his kingdom will have no end.
Our Lord Jesus Christ
will therefore come from heaven. He will come at the end of the world,
in glory, at the last day. For there will be an end to this world, and
the created world will be made new.
St Cyril of Jerusalem
Homily on The Great Season of Advent
From a pastoral letter by Saint Charles Borromeo, bishop (1538-1584)
"Beloved, now is the acceptable time spoken of by the Spirit, the day
of salvation, peace and reconciliation: the great season of Advent. This
is the time eagerly awaited by the patriarchs and prophets, the time
that holy Simeon rejoiced at last to see. This is the season that the
Church has always celebrated with special solemnity. We too should
always observe it with faith and love, offering praise and thanksgiving
to the Father for the mercy and love he has shown us in this mystery. In
his infinite love for us, though we were sinners, he sent his only Son
to free us from the tyranny of Satan, to summon us to heaven, to welcome
us into its innermost recesses, to show us truth itself, to train us in
right conduct, to plant within us the seeds of virtue, to enrich us
with the treasures of his grace, and to make us children of God and
heirs of eternal life.
Each year, as the Church recalls this mystery, she urges us to renew
the memory of the great love God has shown us. This holy season teaches
us that Christ’s coming was not only for the benefit of his
contemporaries; his power has still to be communicated to us all. We
shall share his power, if, through holy faith and the sacraments, we
willingly accept the grace Christ earned for us, and live by that grace
and in obedience to Christ.
The Church asks us to understand that Christ, who came once in the
flesh, is prepared to come again. When we remove all obstacles to his
presence he will come, at any hour and moment, to dwell spiritually in
our hearts, bringing with him the riches of his grace.
In her concern for our salvation, our loving mother the Church uses
this holy season to teach us through hymns, canticles and other forms of
expression, of voice or ritual, used by the Holy Spirit. She shows us
how grateful we should be for so great a blessing, and how to gain its
benefit: our hearts should be as much prepared for the coming of Christ
as if he were still to come into this world. The same lesson is given us
for our imitation by the words and example of the holy men of the Old
Testament." Source: The Liturgy of the Hours – Office of Readings
St Alphonsus on the General Judgement (Sermon for First Sunday in Advent)
Thank you!
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