By the end of the thirteenth century, the Advent season had developed a theology that incorporated the threefold coming of Christ: first, it recalled the coming of Jesus in the flesh at Christmas (Symbols 1-14); second, it anticipated Christ’s return, or Second Advent, on the Day of Judgment (Symbol 15); and finally, it announced Christ’s coming into our hearts daily to transform our lives into Christ’s likeness (Symbol 16). The whole work of Christ was summed up in these short weeks of anticipation.
However, attitudes common at the close of the first millennium overwhelmed the paradoxical character of Advent and it became characterized as penitential, dwelling on the end of the world, judgment, anger, death, gloom, terror, horror, relics, purgatory, and indulgences. Advent during the Middle Ages became a mini-Lent. This spirit of penance is still found in some of the readings, but Advent today is also meant to be a joyful season.
Laxity and excess in the church led to a Reformation during the 1500s. Martin Luther and others challenged unbiblical practices and beliefs in the church. As a result, reform occurred within the church and denominations emerged. Advent observances ranged from mild to nonexistent. The Roman Catholic Church reaffirmed a solemn but joyful waiting period of four weeks with serious yet eager preparations for the Lord. Other reformers, more radical than Luther, eliminated the liturgical calendar altogether, including celebrations of Easter and Christmas. Only Sunday worship was commemorated, and all Sundays were the same. Over time, the radical groups mellowed to allow observances of Christmas and Easter, but an Advent season vanished among most Protestant groups.
The liturgically oriented Protestant denominations, especially the Anglican (Episcopal) and Lutheran branches, have recently developed a new appreciation for the richness of past patterns of worship and have returned to some historical forms of worship. When interest in church history flowered, the roots of worship were rediscovered and recovered. The process is ongoing today as the misunderstood and eclipsed Advent season is finding new meaning among many denominations. Confusion still prevails among denominations about what to do with Advent. Some use it as an opportunity to begin the Christmas season early, while others hold to its penitential rigors, which almost negate the joyful anticipation of the coming of Christ. More and more denominations, however, are learning about and celebrating a joyful yet penitential Advent. Advent wreaths (Symbols 21-24) are prevalent in many churches anticipating the coming of Christ. A common lectionary is read, proclaiming our longing for God’s grace in our lives, our waiting for the birth of Christ, and our anticipation of the return of Christ, the Victorious Judge. Annually, Christians are invited to reflect on the mystery of Emmanuel, “God-with-us,” while praying Maranatha!, “Come, Lord Jesus!” The Christian year dawns across denominational lines with Advent’s heralding of God’s ever-new arrival of Christ—at Bethlehem, at the end of time and in our daily lives.
Chapter 3
Biblical Markings
The Old Testament is filled with longing: longing for God, for justice, for the eternal king. Israel, aware of her corruption, places her hope in God-with-us, the Messiah whose divine presence will conclusively vanquish evil. Advent appeals for salvation and the coming Messiah, echoing the Old Testament longing for God. The weeks of Advent recognize Hebrew ancestors whose hearts burned with messianic longing: Nahum, Habakkuk, Zephaniah, Haggai, Daniel and Esther. Advent becomes Christmas Eve with the recollection of Adam and Eve, the opening of human history and the primal longing for God-with-us (see Symbol 55).
This is the season where we relive the story of Israel and its expectations.
—Raymond E. Brown
The coming of God as Messiah, who was and is and is to come, defines Advent. The source for this threefold coming—the past Incarnation, the future coming in glory at the end of time, and the present daily visitation of Christ—is scripture. Because the daily visitation theme historically developed after the themes of Incarnation (see below) and Last Judgment (p. 21), it normally is listed as the third theme. The past Incarnation and future coming of Christ fold seamlessly into the present.
The Biblical Foundation of Advent Themes: Hope for Christ’s Coming
The Past: Incarnation
Old Testament stories tell of God’s promise to be with us and of God’s marvelous activity that ushers in salvation for the whole world. Allusions to the incarnational coming of God swim throughout the Old Testament and are the source for a path of twelve messianic markings, a series of lessons and carols, and the lineage of God incarnate.
You show me the path of life. In your presence there is fulness of joy
—Psalm 16:11
Symbol 1
Messianic Markings
Tree of Life. Genesis begins at the center of the garden, where we encounter the Tree of Life or Paradise tree (Genesis 2:9). It is a symbol of God’s life-giving presence and of the promise of immortality when we walk in God’s presence. Though we lost our right to share in the fruits of the Tree of Life, our yoke of suffering and death is broken on a tree by Emmanuel, who leads us into eternal life (Revelation 2:7).
Symbol 2
Symbol 3
Symbol 4
Symbol 5
Symbol 6
Symbol 7
The Dove. A symbol of the Spirit of God, the dove returns to Noah bearing an olive branch to herald God’s reconciliation and ever-abiding peace with us (Genesis 8).
Rainbow. God sets the bow in the clouds as a visible sign of the covenant between the Creator and creation. It is a sign of God’s promise never again to curse the ground (Genesis 9).
Bread and Wine. Melchizedek, king of Salem and priest of God Most High, whose name means, “my king is justice,” offers bread and wine as a covenantal meal, blessing the “God Most High, maker of heaven and earth,” deliverer from our enemies (Genesis 14:17-20). From its beginning, the biblical story gives a profound sense of salvation history and of God’s unremitting plans. The covenant promises are the basis of our relationship with God: God reveals God’s presence so that we may know God and who we are—God’s beloved.
Seed of Abraham. In spite of humanity’s consistent rebellion, God reveals God’s Self so that we may know God as intimately as children know their mother and father. The seed of Abraham (Genesis 15)