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The first reference to “Advent Time” is found in Spain, when in the year 380, the Synod of Saragossa prescribed three weeks of preparation for the Epiphany, when, formerly, also celebrated Christmas. In France, Perpetual, bishop of Tours, imposed six weeks of preparation for Christmas, and Rome, the Sacramentary Gelasian cites the advent in the late V.
There are reports that Advent has begun to be experienced between the ages IV and VII in several places in the world in preparation for the feast of Christmas.
In the late fourth century in Gaul (now France) and Spain, had character ascetic fasting, abstinence and duration of six weeks as in Lent (Lent of St. Martin). This ascetic character in preparation for Christmas was due to the preparation of catechumens for baptism on the feast of Epiphany.
Only in the late seventh century, in Rome, is added to the eschatological aspect of Advent, recalling the second coming of the Lord and became celebrated for 5 Sundays.
Only later did the Advent came to be celebrated in its two aspects: the definitive coming of the Lord and preparing for Christmas, keeping the tradition of four weeks. The Church found that he could not celebrate the liturgy without taking into account its essential eschatological dimension.
Appeared in the Catholic Church, this time also passed to the reformed churches, particularly the Anglican, the Lutheran, Methodist and, among many others. The Orthodox church has a period of forty days of fasting in preparation for Christmas.
The time of Advent and its characteristics
The Advent season is for the whole Church, now a strong dip in the liturgy and Christian mysticism. It is time to wait and hope, we are aware and vigilant, preparing us happily into the coming of the Lord as a bride adorns herself, prepares for the arrival of her boyfriend, her lover.
Advent begins on the eve of the Sunday closest to November 30 and runs through the first Christmas Eve of Jesus telling four Sundays.
That time has two characteristics: first two weeks, our expectation turns to the final and glorious second coming of Jesus Christ, Savior and Lord of history at the end of time. The last two weeks, 17 to December 24, aimed in particular the preparation for the celebration of Christmas, the first coming of Jesus among us. For this, the season of Advent is a time of prayerful and joyful expectation. One of the expressions of joy is called the singing of “O Antiphons of.”
Theology of the advent
Advent recalls the historical dimension of salvation, highlights the eschatological dimension of the Christian mystery and falls in the missionary character of Christ’s coming.
By being thorough liturgical texts of that time, there is the history of mankind the mystery of the coming of the Lord Jesus, who actually becomes incarnate and saving presence in history, confirming the promise and covenant made to the people of Israel. God who, when making meat, plenifica time (Gal 4:4) and makes around the Kingdom (Mark 1:15).
Advent reminds also the God of Revelation. One who is and who was and who is coming (Rev. 1, 4-8), who is always making salvation but whose consummation will be fulfilled in the “Lord’s day” at the end of time.
The missionary character of Advent is manifested in the Church by proclaiming the Kingdom and its acceptance by the human heart to the glorious manifestation of Christ. The figures of John the Baptist and Mary are concrete examples of missionary life of every Christian, whether preparing the way of the Lord, whether taking the Christ to his brother to keep it holy.
We can not forget that all humanity and creation live in climate advent of anxious waiting for the increasingly visible manifestation of God’s kingdom.
The celebration of Advent is thus a valuable and indispensable to teach us about the mystery of salvation according to Jesus and thus as reference and ground, offering us to “lose” their lives in favor of listing and installation of the Kingdom.
Advent Spirituality
The Advent liturgy urges us to relive some of the essential Christian values, such as vigilant and expectant joy, hope, poverty, conversion.
God is faithful to his promises: the Savior will come, hence the joyful expectation that this time should not only be remembered, but lived, for what is expected to happen for sure. Therefore, it is not facing something unreal, fictional past, but face a reality and current.
The hope of the Church is the hope of Israel has done in Christ, but only finally be consummated at the parousia (return) of the Lord. Therefore, the characteristic cry of the Church at this time is “Marana tha!” Come Lord Jesus!
The season of Advent is a time of hope because Christ is our hope (I Timothy 1, 1); hope in the renewal of all things, the release of our miseries, sins, weaknesses, and life everlasting, so we hope in patience face of difficulties and tribulations of life in the face of persecution, etc..
Advent is also a favorable time to conversion. Without a return of the whole being to Christ, we can not experience the joy and hope in the expectation of His coming. We need to “prepare the way of the Lord” in our own lives, fighting tirelessly against sin, through a greater willingness to dive into the Word and prayer.
In Advent, we must ask ourselves and deepen the experience of poverty. Not economic poverty, but especially one that leads to trust, to abandon and depend entirely on God and not of earthly goods. Poverty has in him the only wealth, the only hope and that leads to true humility, gentleness and possession of the kingdom.
Source: http://pt.wikipedia.org/wiki/Advento
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