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Christmas 2009 Click here to read more

Sharing Advent Experience With You

Fr. Kibrom Tseggai

Sharing Liturgical Practice between two churches following different rites is a fulfilling and awe-inspiring spiritual experience. Before going to the main topic, let me briefly introduce myself to you.

I belong to the Eastern Catholic Churches, particularly to Geez rite of Eritrea, eparchy of Keren, and now working in Accra, Ghana. Eritrea is the only country which has only an Eastern Catholic hierarchy, with no Latin rite structure since 1995. There, in Eritrea, it is not easy to come into contact with the Latin rite practice of worship and share experience. Likewise, in Ghana where the Church belongs to the Latin rite, there is no Eastern Catholic Churches that practice the Eastern Catholic Churches’ rites, consequently, it is very difficult for the people to know and share experiences about the Eastern rites. Let alone for those who have no exposure to each other’s rite, even for those who travel in each others territories, it is difficult to know each other. I lived for three years in Italy in early 1980s and other three years in Tanzania and Kenya in late 1990 and was not able to properly apprehend the beautiful Latin rite Advent practice.  

In the Blessed Sacrament Parish of Abelenkpe, Accra, where I am living in now, I have discovered a wonderful preparation for Christmas Advent season by the use of four symbolic candles surrounded by wreath.

In the last week of November, Rev. Sr Marivic Revilla, of Franciscan Missionaries of Mary (FMM), one of the liturgical committee member of the parish in consultation with Rev. Fr. Richard Aziati, the parish priest, brought four candles of which three were violet and one pink.

On the Saturday evening during the vigil prayer Fr. Aziati explained clearly what all the candles with their colours and the wreath symbolized. Fr. Aziati narrated that The Advent wreath is an increasingly popular symbol of the beginning of the Church year in many churches as well as homes. It is a circular evergreen wreath (real or artificial) with four candles around the wreath. Since the wreath is symbolic and a vehicle to tell the Christmas story, there are various ways to understand the symbolism, he said. Then he pointed out that the exact meaning given to the various aspects of the wreath is not as important as the story to which it invites us to listen, and participate. Nonetheless, he explained one by one what the elements involved in the celebration meant.

The circle of the wreath reminds us of God Himself, His eternity and endless mercy, which has no beginning or end. The green of the wreath speaks of the hope that we have in God, the hope of newness, of renewal, of eternal life. Candles symbolize the light of God coming into the world through the birth of His son. The four outer candles represent the period of waiting during the four Sundays of Advent, which themselves symbolize the four centuries of waiting between the prophet Malachi and the birth of Christ.

The colors of the candles vary with different traditions, but there are usually three purple or violet candles, corresponding to the sanctuary colors of Advent, and one pink or rose candle. One of the purple candles is lighted the first Sunday of Advent, a Scripture is read, a short devotional or reading is given, and a prayer offered. On subsequent Sundays, previous candles are re-lighted with an additional one lighted. The pink candle is usually lighted on the third Sunday of Advent. However, different churches or traditions light the pink candle on different Sundays depending on the symbolism used. In Churches that use a Service of the Nativity, it is often lighted on the fourth Sunday of Advent, the final Sunday before Christmas.

The light of the candles itself becomes an important symbol of the season. The light reminds us that Jesus is the light of the world that comes into the darkness of our lives to bring newness, life, and hope. It also reminds us that we are called to be a light to the world as we reflect the light of God's grace to others (Is. 42:6). The progression in the lighting of the candles symbolizes the various aspects of our waiting experience. As the candles are lighted over the four week period, it also symbolizes the darkness of fear and hopelessness receding and the shadows of sin falling away as more and more light is shed into the world. The flame of each new candle reminds the worshippers that something is happening, and that more is yet to come. Finally, the light that has come into the world is plainly visible as the Christ candle is lighted at Christmas, and worshippers rejoice over the fact that the promise made long ago has been realized

The first candle is traditionally the candle of Expectation or Hope (or in some traditions, Prophecy). This draws attention to the anticipation of the coming of a Messiah that weaves its way like a golden thread through Old Testament history. As God’s people were abused by power hungry kings, led astray by self-centered prophets, and lulled into apathy by half-hearted religious leaders, there arose a longing among some for God to rise up a new king who could show them how to be God’s people. They yearned for a return of God’s dynamic presence in their midst.

And so, God revealed to some of the prophets that indeed He would not leave His people without a true Shepherd. While they expected a new earthly king, their expectations fell far short of God’s revelation of Himself in Christ. And yet, the world is not yet fully redeemed.  So, we again with expectation, with hope, await God’s new work in history, the Second Advent, in which He will again reveal Himself to the world. And we understand in a profound sense that the best, the highest of our expectations will fall far short of what our Lord’s Second Advent will reveal!

The remaining three candles of Advent He said “may be associated with different aspects of the Advent story in different churches, or even in different years. Usually they are organized around characters or themes as a way to unfold the story and direct attention to the celebrations and worship in the season. So, the sequence for the remaining three Sundays might be Bethlehem, Shepherds, Angels; or Love, Joy, Peace; or John the Baptist, Mary, the Magi; or the Annunciation, Proclamation, Fulfillment. Whatever sequence is used, the Scripture readings, prayers, lighting of the candles, the participation of worshipers in the service, all are geared to telling the story of redemption through God’s grace in the Incarnation.

The third candle, usually for the Third Sunday of Advent, is traditionally Pink or Rose, and symbolizes Joy at the soon Advent of the Christ.  It marks a shift from the more solemn tone of the first two Sundays of Advent that focus on Preparation and Hope, to a more joyous atmosphere of anticipation and expectancy.  Sometimes the colors of the sanctuary and vestments are also changed to Rose for this Sunday. As noted above, in some churches the pink Advent candle is used on the fourth Sunday to mark the joy at the impending Nativity of Jesus.

Whatever sequence is adopted for these Sundays, the theme of Joy can still be the focus for the pink candle. For example, when using the third Sunday to commemorate the visit of the Magi the focus can be on the Joy of worshipping the new found King. Or the Shepherds as the symbol for the third Sunday brings to mind the joy of the proclamation made to them in the fields, and the adoration expressed as they knelt before the Child at the manager. If used on the fourth Sunday of Advent, it can symbolize the Joy in fulfilled hope.

With this symbolic catechetical explanation, Fr. Aziati started to lead the Advent celebration. The practice captures all the spiritual intention the church has for the preparation for Christmas. And in admiration of the practice I started to follow it closely with intensive study.  However, while I gained a lot of spiritual benefit by sharing with the community, I found out that there is no equal appreciation for the Eastern Rite due to lack of exposure and knowledge in those who follow the Latin rite.

I discovered that Rev. Fr. Vincent Kwame Owusu, SVD, in a booklet with the title “An ADVENT COMPANION”, published in 2008, on page 8, paragraph 3 has a statement which reads: “The Eastern Church does not have a season of Advent, in the western sense.” This statement provoked me to share all about the advent in the Eastern Church I know.

In the Eastern Churches there is an Advent in the very sense the Catholic Church in the West have, i.e. with the immediate purpose to commemorate the birth of Jesus Christ in Christmas and with the remote purpose to prepare for His second glorious coming. This is attested by the scripture readings and symbolic significance of the elements used by both the churches in the west an east. 

For example in the Geez rite Church in Eritrea and Ethiopia there is a period  called Zamana Sebkat or the Time of the Preaching designated for the preparation of celebrating Christmas. This season, goes up to the vigil of Christmas and leads to the celebration of the Saviour’s Nativity. Liturgists Rev. Fr. Emmanuel Fritsch, CSSp. from the western church observed it that it corresponds to Advent in the Roman Church and covers three Sundays.**

However, the Eastern Church, instead of symbolizing with the use of candles of different colour and wreath as in the use in the Western Church, it designates the four Sundays with different characters of the Messiah to be born in Christmas.

The first  Sunday is called Sebkat or preaching of the decent  or coming of the Saviour by the prophets from Moses on, foretelling the good news of the coming of the only Begotten Son of God from heaven in order to save us.

The second Sunday is called Berhān or Light, which shows our God and Saviour Jesus Christ as a sun of justice redeeming His people, in shining upon them with his divine light.

The third Sunday is called Nolāwi or Shepherd, who comes to us like he came to the scattered sheep of Israel.

The fourth Sunday which sometimes is in the vigil of Christmas is known as Mar’āwi or the Bridegroom or Amānuāl. This is usually celebrated with Christmas and so while the first three are fasting days this is of rejoicing.

From these one can easily see that there is Advent season in the churches’ liturgy of East and West, and though they differ in their approach what I want share with you is that substantially the Advent is the same.