Historical
Development
Notes from Fr. A.J. Chupungco, 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 deities.
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: Et Verbum caro factum
est, et habitavit in nobis (And the Word was made flesh, and dwelt among
us. John 1:14). 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).
According
to the General Norms for the Liturgical year and Calendar (no. 39):
“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]”.
In
the 4th-century Gaul and Spain: the 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.
In
the 9th century Rome
adopted the Gallican and Spanish practice.
This meant:
a. The Roman Advent became also a season to prepare for
Christmas, just as Lent prepared for Easter.
b. 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. Rose is used on the third Sunday called “Gaudete” (the
first word of the Entrance Antiphon for this Sunday) in imitation of the fourth
Sunday for Lent called “Laetare”.
c. Note however that 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.
