To everything there is a season and
a time for purpose under Heaven
a time to weep, and a time to laugh ...
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The first traces of a season prior to Christmas and Epiphany can be seen in the early fifth century in Spain and Gaul.

There this season was directed toward Epiphany which was held in higher esteem as a celebration of Christ's manifestation to the world than Christmas. Besides, this feast day was also a prominent day for baptism, an occasion which had been adopted from the Church in the East, which emphasizes Epiphany to the present day. Therefore, in imitation of the preparatory time for the Easter baptism, St. Martin's Lent was instituted, and enforced, beginning 12 November, the day after St. Martin's feast day. The time was one of eschatological orientation, of penance for sins.

First traces of a proper liturgy of Advent are found in mid-fifth century Ravenna which, too, was heavily influenced by the East, But the theme of the prayers here is the expectation of Christ's birth, the fulfillment of ages that lived in hope, yet did not see it. This description also characterizes the pre-Christmas season in Rome and in the regions that used the Roman texts, it is not so much the expectation of the parousia, of the Lord coming again, as the incarnation and the beginning of our redemption in this event which was celebrated, together with a preparation for Christmas. A clearer distinction between the two Western liturgical families is hardly possible: the penitential, dark and somber mood of the Gallican, i.e., mostly Northern, liturgy, and the quiet, yet joyful nature of the Roman celebration.

Except for the Easter season, there was not a time when the Hallelujah was sung more often, and one of the Masses began with the words "Rejoice in the Lord always." It is only in the twelfth century that penitential ideas would infiltrate the Roman liturgy, and gradually the liturgical color changed to purple. The "Glory to God in the highest" was no longer sung and other festal elements disappeared, except for the Hallelujah which continued to soften the imprint of the Gallican liturgy. At the end of the Middle Ages, the four weeks of Advent were established. In the sixteenth century some of the Reformers kept the liturgical seasons, others did away with them. A rediscovery of the theological eminence of the Sunday assembly of the faithful, together with a good repertory of Advent hymns, and the influence of the liturgical movements in the different churches have led to a reappraisal of this season. The reform of the lectionary was a further reason for the new interest.

The Advent season is marked by the dual expectation of Christ's coming both in the incarnation and manifestation to the world, and the coming again in glory, as a glance at the history of the season has shown. This double idea is the theme, too, of the readings proposed for the Advent Sundays in the new lectionary, albeit with different accents according to the gospels and other material selected from the Old and New Testaments. It has found its echo also in liturgical prayers, one text for each Sunday is given here to serve as incentive for the personal meditation of the preacher on the pericopes and as stimulus to convert into words what has been told us by God's word before.

Text and Call to Advent

The texts are chosen from different ages, backgrounds, and liturgical families to underline what is the common response of God's chosen people to his address.

The text proposed for the first Sunday in Advent refers to the first reading according to the three years cycle. It is a prayer to be said each morning before the climax of the Jewish morning prayer, the "Hear, 0 Israel," and sounds as if composed as a response to the proposed reading, in an intensity which is almost impossible to miss:

"With great love has thou loved us, Lord our God; great and abundant mercy hast thou bestowed upon us. Our Father, our King, for the sake of our forefathers who trusted in thee, whom thou didst teach laws of life, be gracious to us and teach us likewise. Our Father, merciful Father, thou who art ever compassionate, have pity on us and inspire us to understand and fulfill gladly all the teachings of thy Law. Enlighten our eyes in thy Law; attach our hearts to thy commandments; unite our heart to love and reverence thy name so that we may never be put to shame. In thy holy, great and revered name we trust . . . may we thrill with joy over thy salvation. Thou hast chosen us from all peoples and nations, and hast truly brought us near to thy great name forever, that we may eagerly praise thee and acclaim thy Oneness. Blessed art thou, 0 Lord, who hast graciously chosen thy people Israel."

The text for the second Sunday takes up the themes of both the first reading Is 40:1-11 and the scope of the season: expectation, and watchfulness for the coming again of Christ, it is the Preface tor Advent according to the Lutheran Book of Worship (1978):

"It is indeed right and salutary that we should at all times and in all places offer thanks and praise to you. 0 Lord, holy Father, almighty and ever loving God You comforted your people with the promise of the Redeemer, through whom you will also make all things new in the day when He comes again to judge the world in righteousness. And so, with the Church on earth and the hosts of heaven, we praise Your Name and join their unending hymn."

The text for the third Sunday moves us to a rather unknown spirituality and an approach to liturgy different from the modern Western tradition, the worshipping life of the Eastern Churches. For them, the feast of the Epiphany or, as they call it, the Theophany of our Lord, stands higher even than Christmas; besides, it is one of the great baptismal days of the year (remember what the history of Advent told us of Gaul and Spain?). The next day, 7 January, the person who baptized Jesus in the Jordan is commemorated, the "holy Prophet and glorious Forerunner John the Baptist" of him the gospel reading for the third Sunday in Advent is speaking John 1:6-8.19-28). The Eastern Churches sing the following hymn in the liturgy of 7 January:

"The memory of the just is mentioned with praise. As for you, 0 Forerunner, the Lord's witness is enough indeed you were greater than the prophets since you were found worthy to baptize in the waters the One they could but announce. You have fought for the sake of truth and proclaimed to those in Hades that God who appeared in the flesh has taken away the sins of the world and bestowed his great mercy upon us."

The text selected for the fourth Sunday in Advent finally summarizes in a beautiful way both the annunciation of the birth of Jesus to Mary as told in the gospel (Luke 1:26-38) and its relevance for the salvation of the world as the final verses of the letter by Paul to the Romans (16:25-27) proclaim which are read, too. Again, it is a Preface, this time from the Roman Sacramentary for the feast of the Annunciation of our Lord, 25 March:

"Father, all-powerful and ever loving God, we do well always and everywhere to give you thanks through Jesus Christ our Lord. He came to save mankind by becoming a Man Himself. The Virgin Mary, receiving the angel's message in faith, conceived by the power of the Spirit and bore your Son in purest love. In Christ, the eternal truth, your promise to Israel came true. In Christ, the hope of all peoples, man's hope was realized beyond all expectation. Through Christ the angels of heaven offer their prayer of adoration as they rejoice in your presence for ever. May our voices be one with theirs in their triumphant hymn of praise."

Our exploration has led us to different regions and eras, to different ideas and expressions. If we follow the invitation of the readings and liturgical texts, we might be surprised to learn how rich we really are. And the biggest "surprise" is yet to come: "The background of Advent is the kingdom of God, the rule of God over his creation, which is said to be 'at hand.' One prepares for judgment in the presence of the great king, and when Advent is over, one confronts the child in the manger." The real journey will just start there to the cross. The journey finds its way to the deep wells of our heart, sometimes overflowing with water sometimes seeking to be filled.

Christmas and Easter reminds us that our spiritual journey is a process. It calls us, even in our darkness moments, to hope, expect, love, forgive, pray and praise. We are challenged to hold on to our Father's hand. He knows where we have been, where we are and where we are going. From any point of our personal journey, He invites us to go with Him. A ride with the Lord can still go through potholes, diversions, county roads, expressways, dirt roads, with stop signs, red lights . . . it is called, "ADVENT-URE". His disciples and apostles knew the journey well, that there is no other way of preparing for the kingdom but to be in the presence of the King. It's rewarding, empowering and enriching. The adventure with Jesus called them to accountability, responsibility and availability for a higher calling and purpose to themselves and to those around them. They knew it well . . . that the Lord has the best and most well-equipped vehicle on the road.