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In Advent, Christians relive a dual impulse of the spirit: on the one hand, they raise their eyes towards the final destination of their pilgrimage through history, which is the glorious return of the Lord Jesus; on the other, remembering with emotion his birth in Bethlehem, they kneel before the Crib.
The hope of Christians is turned to the future but remains firmly rooted in an event of the past. In the fullness of time, the Son of God was born of the Virgin Mary: "Born of a woman, born under the law", as the Apostle Paul writes (Gal 4: 4).
-- Pope Benedict XVI -
First Sunday of Advent, November 27, 2005
Advent: Every Child Born is a Sign
Hope is indelibly engraved in the human heart because God our Father is life, and for eternal life and beatitude we are made.
Every child born is a sign of trust in God and man and a confirmation, at least implicit, of the hope in a future open to God’s eternity that is nourished by men and women. God has responded to this human hope, concealing Himself in time as a tiny human being.
Saint Augustine wrote: “We might have thought that your Word was far distant from union with man, if this Word had not become flesh and dwelt among us” (Conf. X, 43, 69, cited in Spe Salvi, n. 29).
Thus, let us allow ourselves to be guided by the One who in her heart and in her womb bore the Incarnate Word.
O Mary, Virgin of expectation and Mother of hope, revive the spirit of Advent in your entire Church, so that all humanity may start out anew on the journey towards Bethlehem, from which it came, and that the Sun that dawns upon us from on high will come once again to visit us (cf. Lk 1: 78), Christ our God. Amen.
Pope Benedict XVI
From his homily for the first vespers
of the first Sunday of Advent,
December 1, 2007 - St. Peter’s Basilica
Excerpt from the Directory on Popular Piety and the Liturgy, Principles and Guidelines, Vatican City, December 2001
96. Advent is a time of waiting, conversion and of hope:
• waiting-memory of the first, humble coming of the Lord in our mortal flesh; waiting-supplication for his final, glorious coming as Lord of History and universal Judge;
• conversion, to which the Liturgy at this time often refers quoting the prophets, especially John the Baptist, "Repent for the kingdom of heaven is at hand" (Mt 3,2);
• joyful hope that the salvation already accomplished by Christ (cf. Rm 8, 24-25) and the reality of grace in the world, will mature and reach their fulness, thereby granting us what is promised by faith, and "we shall become like him for we shall see him as he really is" (John 3,2).
97. Popular piety is particularly sensitive to Advent, especially when seen as the memory of the preparation for the coming of the Messiah. The Christian people are deeply conscious of the long period of expectation that preceded the birth of our Saviour. The faithful know that God sustained Israel's hope in the coming of the Messiah by the prophets.
Popular piety is not unaware of this extraordinary event. Indeed, it is awestruck at the prospect of the God of glory taking flesh in the womb of the humble and lowly Virgin Mary. The faithful are particularly sensitive to the difficulties faced by the Virgin Mary during her pregnancy, and are deeply moved by the fact that there was no room at the inn for Joseph and Mary, just as she was about to give birth to the Christ child (cf Lk 2,7).
Various expressions of popular piety connected with Advent have emerged throughout the centuries. These have sustained the faith of the people, and from one generation to the next, they have conserved many valuable aspects of the liturgical season of Advent.
The Advent Wreath
98. Placing four candles on green fronds has become a symbol of Advent in many Christian home, especially in the Germanic countries and in North America.
The Advent wreath, with the progressive lighting of its four candles, Sunday after Sunday, until the Solemnity of Christmas, is a recollection of the various stages of salvation history prior to Christ's coming and a symbol of the prophetic light gradually illuminating the long night prior to the rising of the Sun of justice (cf. Ml 3,20; Lk 1,78).
99. In many regions, various kinds of processions are held in Advent, publicly to announce the imminent birth of the Saviour (the "day star" in some Italian processions), or to represent the journey to Bethlehem of Joseph and Mary and their search for a place in which Jesus would be born (the posadas in the Hispanic and Latin American tradition).
The Winter Interstice
100. Advent is celebrated during the Winter interstice in the northern hemisphere. This indicate a change of seasons and a moment of rest in many spheres of human endeavour. Popular piety is extremely sensitive to the vital cycle of nature. While the Winter interstice is celebrated, the seed lays in the ground waiting for the light and heat of the sun, which begins its ascent with the Winter solstice, and eventually causes it to germinate.
In those areas where popular piety has given rise to the celebration of the changing season, such expressions should be conserved and used as a time to pray the Lord, to reflect on the meaning of human work, which is a collaboration with the creative work of God, a self-realisation of the person, service to the common good, and an actualization of the plan of redemption(114).
The Blessed Virgin Mary and Advent
The Liturgy frequently celebrates the Blessed Virgin Mary in an exemplary way during the season of Advent(115). It recalls the women of the Old Testament who prefigured and prophesied her mission; it exalts her faith and the humility with which she promptly and totally submitted to God’s plan of salvation; it highlights her presence in the events of grace preceding the birth of the Saviour. Popular piety also devotes particular attention to the Blessed Virgin Mary during Advent, as is evident from the many pious exercised practised at this time, especially the novena of the Immaculate Conception and of Christmas.
However, the significance of Advent, "that time which is particularly apt for the cult of the Mother of God"(116), is such that it cannot be represented merely as a "Marian month".
In the calendars of the Oriental Churches, the period of preparation for the celebration of the manifestation (Advent) of divine salvation (Theophany) in the mysteries of Christmas-Epiphany of the Only Son of God, is markedly Marian in character. Attention is concentrated on preparation for the Lord's coming in the Deipara. For the Orientals, all Marian mysteries are Christological mysteries since they refer to the mystery of our salvation in Christ. In the Coptic rite, the Lauds of the Virgin Mary are sung in the Theotokia. Among the Syrians, Advent is referred to as the Subbara or Annunciation, so as to highlight its Marian character. The Byzantine Rite prepares for Christmas with a whole series of Marian feasts and rituals.
102. The Feast of the Immaculate Conception, which is profoundly influential among the faithful, is an occasion for many displays of popular piety and especially for the novena of the Immaculate Conception. There can be no doubt that the feast of the pure and sinless Conception of the Virgin Mary, which is a fundamental preparation for the Lord's coming into the world, harmonizes perfectly with many of the salient themes of Advent. This feast also makes reference to the long messianic waiting for the Saviours's birth and recalls events and prophecies from the Old Testament, which are also used in the Liturgy of Advent.
The novena of the Immaculate Conception, wherever it is celebrated, should highlight the prophetical texts which begin with Genesis 3,15, and end in Gabriel's salutation of the one who is "full of grace" (Lk 1, 31-33).
The approach of Christmas is celebrated throughout the American continent with many displays of popular piety, centred on the feast of Our Lady of Guadalupe (12 December), which dispose the faithful to receive the Saviour at his birth. Mary, who was "intimately united with the birth of the Church in America, became the radiant Star illuminating the proclamation of Christ the Saviour to the sons of these nations"(117).
The Christmas Novena
103. The Christmas novena began as a means of communicating the riches of the Liturgy to the faithful who were unable easily to grasp it. It has played a very effective role and can continue to play such a role. At the same time, in current conditions where the faithful have easier access to the Liturgy, it would seem desirable that vespers from the 17-23 of December should be more solemn by adopting the use of the "major antiphons", and by inviting the faithful to participate at the celebration. Such a celebration, held either before of after which the popular devotions to which the faithful are particularly attached, would be an ideal "Christmas novena", in full conformity with the Liturgy and mindful of the needs of the faithful. Some elements, such as the homily, the use of incense, and the intercessions, could also be expanded within the celebration of Vespers.
104. As is well known, in addition to the representations of the crib found in churches since antiquity, the custom of building cribs in the home was widely promoted from the thirteenth century, influenced undoubtedly by St. Francis of Assisi's crib in Greccio. Their preparation, in which children play a significant role, is an occasion for the members of the family to come into contact with the mystery of Christmas, as they gather for a moment of prayer or to read the biblical accounts of the Lord's birth.
Popular piety and the spirit of Advent
105. Popular piety, because of its intuitive understanding of the Christian mystery, can contribute effectively to the conservation of many of the values of Advent, which are not infrequently threatened by the commercialization of Christmas and consumer superficiality.
Popular piety perceives that it is impossible to celebrate the Lord's birth except in an atmosphere of sobriety and joyous simplicity and of concern for the poor and imarginated. The expectation of the Lord's birth makes us sensitive to the value of life and the duties to respect and defend it from conception. Popular piety intuitively understands that it is not possible coherently to celebrate the birth of him "who saves his people from their sins" without some effort to overcome sin in one's own life, while waiting vigilantly for Him who will return at the end of time.
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