As Mariological Prayers of Advent

What is a Eucology?

This term derives from the Greek *eucté* = prayer and *logos* = discourse, meaning properly the science that studies prayers and the norms governing their formulation. In a less proper, but common usage, eucology refers to the set of prayers contained in a liturgical form, in a book or, generally, in the books of a liturgical tradition. Here we refer to the liturgical prayer formulas in a strict sense, not to the liturgical formulas in general (hymn, antiphons, responsories). In the liturgy, there is a very diverse set of texts, originating from different sources, literary genres, and also due to the various uses the liturgy makes of them. For this reason, it is necessary to distinguish, especially in liturgical texts, their various literary genres: we can make a first division into two main groups, according to whether the Church takes the texts directly from the Bible or creates them expressly for her cult. The first group includes biblical readings and biblical chants. The second group includes all other formulas composed by the Church, whether they are liturgical texts or poetic texts.

How are Eucologies Divided?

The eucology is generally divided into *minor* and *major*. The set of simple prayers belongs to the *minor eucology*: for example, the collect prayer, the prayer over the offerings, the prayer after communion, the blessing prayer over the people. The *major eucology* includes more complex prayers, such as prefaces, the Eucharistic prayer, solemn blessings. Generally, in each liturgical formulary, and respectively in each liturgical book, it is always possible to distinguish the major and minor eucologies.

*Eucologies of Advent*

In the Time of Advent

In the period of Advent, one of the most beautiful times in the liturgical year, the finest pearls of ancient liturgy have been revived, inspired by the sermons of Saint Leo the Great, and merged with the best reflection of Christian, biblical, theological, spiritual tradition, forming important sacramentaries (Veronese, the ancient Gelasian, Gregorian-Adrian, Ravena Roll, among others). In these literarily dense forms, often packed into narrow spaces, we find vast doctrinal content and rich elements.These texts place the liturgical Advent within the history of salvation, aiming to update and translate biblical announcements and subsequent insights into prayer. While the primary color of the celebrations is given by the proclaimed readings, the liturgy has undeniable importance not only for its rich inspiration but also as the language of praise and intercession. We will limit our observations to the two most significant types: the Prefaces and the Collects.

The Prefaces

Prefaces are of great importance as they condense the essential themes of the liturgical time, provide grounds for thanksgiving, and can be seen as the structural support for all the prayers’ developments.To the Prefaces of the Missal of Paul VI (I and II of Advent), two more are added (IA and IIA):– The first (I and IA) are for the eschatological Advent. – The second (II and IIA) for the days of Christmas Advent.Preface I presents, in an intertwined text, the fundamental stages of the *salvation history* between the fulfillment of the ancient promise (the *first Advent* is a comprehensive expression of the salvation mystery realized in the flesh of the Son) and the definitive fulfillment (*he will come again*) where the history of the Church is inserted. To highlight the dialectic between *already* and *not yet* and show its progression, the two comings are seen simultaneously in parallel and in opposition. Through the literary journey, the difference and, at the same time, the relationship between the two manifestations of Christ are emphasized. The Incarnation, as the fulfillment of promises, is already a guarantee of eternal salvation and a pledge of enjoying the fullness of Christ when He is all in all.Preface IA, particularly suited for the 1st Sunday, has as its theme the *parousia* of Christ, Lord and judge of history. Judgment is already present and active:> «Now he comes to meet us in every man and in every time, that we may receive him in faith and bear witness to his blessed hope in love.»The vision is vast: the whole of history is the mystery of Advent, which in turn radiates throughout the centuries. Looking to the future illuminates the present and has implications for Christian commitment. These themes are present in *Gaudium et Spes* and in recent Magisterium.The Second Preface is in keeping with the joyful expectation of the Incarnation. Christ is at the centre of the mystery. In the first part of the embolism, the Messiah is the subject of the prophetic announcement, of the expectation and preparation in the Virgin Mother, of the announcement and presentation of John the Baptist (the progression culminates with the *presence* in the world of Emmanuel). In the second part, Christ is the active subject in the preparation for the celebration of his coming, where the mediation of the Virgin is expressed in a beautiful synthesis that highlights her cooperation in the Incarnation. The spirituality of expectation is characterized by vigilance, prayer, and praise, joy.Preface IIA is Marian and is therefore particularly suitable for the Fourth Sunday and for days commemorating the *Annunciation* and *Visitation*. Mary is presented as the *New Eve* and *Daughter of Zion*. These two titles evoke themes that Christian reflection has addressed since the time of the Church Fathers. She is the fertile Virgin and universal Mother of life, a source of blessing for all humanity. In this prayed Mariology, Mary’s role is in the *mystery*, because she is part of the centre, which is Christ.> The CollectsThese basic perspectives reappear, amplified by rich resonances, in the prayers. In them, Advent is presented as a preparation for the coming of Christ, a coming that is sometimes not specified, but generally identified with the incarnation or the glorious return at the end of time. However, we must remember that the liturgy contemplates both Christ’s comings in intimate relation with each other: the celebration of Jesus’ birth prepares us for the definitive encounter with Him.The Two Comings of ChristIn the first part of Advent, the Church’s prayer is strongly imbued with eschatological meaning. This complex theme can be grouped into two perspectives:– The mystery of salvation: or the salvific realities operated by the Father through the Son sent into the world. – The path of the Church that goes to meet its Lord.The Lord Who ComesThis is the most important theme and one of the main maxims of Scripture. The verb ‘come’ signifies God’s intervention in history and is equivalent to Christ’s salvific coming. Therefore, this expression is frequently repeated in the prayers.– Christ is sent as a gift from the Father (First Sunday, First Saturday, Second and Third Monday, December 17th). – to live among us (First Tuesday, Second Wednesday, December 23rd). – to visit his people (Third Monday). – to save (Friday and Saturday of the Third Week). – to renew the world (December 17th). – to make us new creatures (Third Tuesday). – to bring about his coming to free men from sin (Paschal theme. Friday, Saturday, and Sunday of the First Week. December 18th and 21st). – to vanquish darkness and to enlighten (Baptismal theme. Friday and Saturday of the Third Week. Third Monday). – to bring about reconciliation. – when he comes in glory (eschatological dimension. First Sunday, Second Saturday, December 19th and 21st). – to call us to his side (First Sunday). – to introduce us into his kingdom (Second Sunday, December 17th). – then he will serve us himself (First Wednesday).The peace shall be with us (Third Thursday).The paschal character of the Incarnation is as evident as it is forgotten and overlooked in spirituality and pastoral: the eucharistic prayer continually orients and reminds us to relate it to the dynamic center of the liturgical year, in order to avoid the fragmentation of Christ’s mystery into particular mysteries.

The Church goes to meet the Lord

We go to meet the Lord who comes. The models are taken from the Gospel:– The parables of the ten virgins (Luke 25:11. Second Friday). – The servants whom the master finds vigilant upon his sudden return (Luke 12:35-40. First Monday). – The guests worthy of entering the eternal banquet, at which Christ will serve at table (Luke 12:35-48. First Wednesday).Mary, awaiting the first coming, is the type of the Church that awaits the second coming: she trusts in God’s word and, by the Holy Spirit, becomes a temple of the new covenant. Like Mary, the Church humbly adheres to the Father’s voice (December 20th).The Church’s waiting is lived:– in faith (Second Thursday. December 19th and 22nd). – it is rekindled by hope (December 24th). – it is vigilant (Second Friday). – it is fervent (Second Monday). – it perseveres in doing good (First Monday). – it does good works (First Sunday). – it lives in holiness (Second Thursday). – it prepares to receive its Lord (Second Tuesday). – it rejoices in the joy that will happen at the end of time (Third Thursday, December 21st). – it exults (Second Tuesday. Third Sunday. December 18th). – it praises (First Monday).

The Birth of Christ from Mary

As Christmas approaches, attention becomes focused on the Incarnation, and thus the event of the birth comes to the fore. The coming of the Word into this world is seen as part of the paschal mystery, both directly, when speaking of slavery-liberation (or redemption and salvation), and in an allusive way, when addressing themes of old-new creation, darkness-light.The baptismal theme is present throughout the Christmas cycle as the most relevant element of its setting. In all things, Mary’s role is decisive: she is inserted into Christ’s and the Church’s mystery, according to the doctrine of Chapter VIII of the Catechism of the Catholic Church.Lumen Gentium.

The Marian theme, previously absent in the prayers of this period, finds its place in five Advent prayers leading up to Christmas, which highlight the mystery of the Incarnation. This theme is the one that weaves together and synthesizes the various elements: it is a consequence of Mary’s primary role in this time of preparation. The memory of the Virgin of Nazareth in the eucharistic prayer leads to the celebration of the mystery of the Son.

To deepen Marian prayers in Advent, consult Paul VI’s Apostolic Exhortation Marialis Cultus on the Rosary and Marian prayers in the liturgical calendar.

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