The Mariological Prayers of Advent

What is a euchology?

This term derives from the Greek euché = prayer and logos = discourse; properly it means the science that studies prayers and the norms that govern their formulation. In a less proper sense, though already in common use, euchology is the body of prayers contained in liturgical form, in a book or, in general, in the books of a liturgical tradition. Here we refer to the liturgical formulas of prayer in the strict sense, not to liturgical formulas in general (hymns, antiphons, responsories). In the liturgy there is a set of texts that are highly diverse in origin, in literary genre, and also in the kind of use the liturgy makes of them. For the same reason, in liturgical texts it is necessary above all to distinguish their various literary genres: we can make a first division into two large groups, according to whether they are texts that the Church draws directly from the Bible or formulas that she composes expressly for her worship. To the first group belong the biblical readings and the biblical canticles. To the second, all the other formulas composed by the Church, whether euchological texts or poetic texts.

How are euchologies divided?

Euchology is generally divided into minor and major. The body of simple prayers belongs to the minor euchology: for example, the collect prayer, the prayer over the offerings, the prayer after communion, the prayer of blessing over the people. To the major euchology belong more complex prayers such as prefaces, Eucharistic Prayers, solemn blessings. In general, in every liturgical formulary, and respectively in every liturgical book, it is always possible to distinguish the major and the minor euchology.

Euchologies of Advent

In the season of Advent, one of the periods of greatest beauty in the missal, the most beautiful pearls of the ancient euchology have come back to life, inspired by the sermons of Saint Leo the Great, together with the best reflection of the Christian, biblical, theological, and spiritual tradition, and merged into the most important sacramentaries (the Veronese, the Old Gelasian, the Gregorian-Hadrianum, the Ravenna Roll, among others). In these forms, literarily very dense, often in a narrow space we find doctrinally broad contents, and very rich elements are located there.

These texts insert the liturgical Advent into the history of salvation, that is, they intend to actualize and to translate into prayer the biblical announcements and the further insights. Although the primary coloring of the celebrations is given by the readings proclaimed, the euchology has an undoubted relevance not only for its very rich inspiration, but also because it is the language of praise and of intercession. We will limit our observations to the two most significant types: the prefaces and the collects.

The prefaces

The prefaces are of great importance because they condense the essential themes of the liturgical season, provide motives for thanksgiving, and can be understood as the supporting structure of all the articulations developed by the prayers.

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 the Advent of Christmas.

Preface I presents, in an interwoven text, the chain of the fundamental stages of the historia salutis (history of salvation) between the fulfillment of the ancient promise (the first Advent is a comprehensive expression of the mystery of salvation accomplished in the flesh of the Son) and the definitive fulfillment (He will come again) into which the history of the Church is inserted. In order to bring out the dialectic between the already and the not yet and to show its advance, the two comings are seen at the same time in parallel and in opposition: through the literary course the difference is highlighted and, at the same time, the relation between the two manifestations of Christ. The Incarnation, as the fulfillment of the promises, is already a guarantee of eternal salvation and a pledge of being able to enjoy the fullness of Christ, when He will be all in all.

Preface IA, especially suited to the First Sunday, has as its theme the parousia of Christ, Lord and judge of history. The judgment is already present and at work:

“now He comes to meet us, in every man and in every age, so that we may welcome Him in faith and bear witness in love to the blessed hope of His Kingdom”.

The vision is vast: all of history is the mystery of Advent which, in turn, radiates through the centuries. To look to the future destiny illuminates the present and entails consequences for Christian commitment. These are themes present in Gaudium et spes and in the recent Magisterium.

Preface II is in tune with the joyful expectation of the Incarnation; Christ stands at the center of the mystery. In the first part of the embolism, the Messiah is the subject of the announcement of the prophets, of the waiting and preparation in the Virgin Mother, of the announcement and presentation by the Baptist (the progression culminates with the presence of Emmanuel in the world). In the second part, Christ is the active subject in the preparation for the celebration of the memorial 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 waiting is characterized by vigilance, prayer and praise, joy.

Preface IIA is Marian and therefore especially suited to the Fourth Sunday and to the days that commemorate the Annunciation and the Visitation. Mary is presented as the New Eve and the daughter of Zion. These two titles evoke the themes that, since the time of the Fathers of the Church, Christian reflection has brought to light in this regard. Fruitful Virgin and universal mother of life, she is a source of blessing for all humanity. In this prayed Mariology, the role of Mary lies within the mystery, because she is part of the center that is Christ.

The collect prayers

These basic perspectives reappear, amplified by very rich resonances, in the prayers. In them, Advent is presented as a preparation for the coming of Christ, a coming that sometimes is not further specified, but that is generally identified with the Incarnation or with the glorious return at the end of time. However, we must remember that the liturgy contemplates both comings of Christ in intimate relation to each other: the celebration of the birth of Jesus prepares us for the definitive encounter with Him.

The two comings of Christ

In the first part of Advent, the prayer of the Church is strongly imbued with eschatological meaning. It is fitting to group this thematic complexity into two perspectives: 

• the mysterium salutis, or the saving realities wrought by the Father in the Son sent into the world.
• the journey of the Church that goes out to meet her Lord.

The Lord who comes 

It is the most important theme and one of the maxims of Scripture. The verb ‘to come’ signifies the intervention of God in history and is equivalent to the saving coming of Christ. For this reason the expression is frequently repeated in the prayers.

• Christ is sent as the gift of the Father (First Sunday, First Saturday, Second and Third Monday, December 17).
• to live among us (First Tuesday, Second Wednesday, December 23).
• to visit His people (Third Monday).
• to save (Thursday and Friday of the Third Week).
• to renew the world (December 17).
• to make us new creatures (Third Tuesday).
• His coming is to free men from sin (Easter theme. Thursday, Friday, and Saturday of the First Week. December 18 and 21).
• to conquer the darkness and to illuminate (baptismal theme. Friday and Saturday of the Third Week. Third Monday).
• to bring about reconciliation.
• when He will come in glory (eschatological dimension. First Sunday, Second Saturday, December 19 and 21).
• He will call us to His side (First Sunday).
• bringing us into the kingdom (Second Sunday, December 17).
• then He Himself will serve us (First Wednesday).
• peace will be ours (Third Thursday).

The paschal character of the Incarnation is as evident as it is forgotten and disregarded in spirituality and in pastoral practice: the euchology continually directs and reminds us to relate it to the dynamic center of the liturgical year, in order to avoid the fragmentation of the mystery of Christ into particular mysteries.

The Church goes out to meet the Lord

We go out to meet the Lord who comes. The models are drawn from the Gospel:

• the parable of the ten virgins (Lk 25:11. Second Friday).
• the servants whom the master finds watchful at his sudden arrival (Lk 12:35-40. First Monday).
• the guests worthy to enter the eternal banquet, at which Christ will serve at table (Lk 12:35-48. First Wednesday).

Mary, awaiting the first coming, is the type of the Church that awaits the second coming: she entrusts herself to the word of God and, through the Holy Spirit, becomes the temple of the new covenant. In the image of Mary, the Church humbly adheres to the voice of the Father (December 20).

The waiting of the Church is lived:

• in faith (Second Thursday. December 19 and 22).
• it is revived by hope (December 24).
• it is watchful (Second Friday).
• fervent (Second Monday).
• it perseveres in doing good (First Monday).
• in good works (First Sunday).
• in holiness of life (Second Thursday).
• the Church prepares to receive her Lord (Second Tuesday).
• in the joy that will come at the end of time (Third Thursday, December 21).
• in exultation (Second Tuesday. Third Sunday. December 18).
• in praise (First Monday).

The birth of Christ from Mary

As Christmas draws near, attention becomes polarized on the Incarnation and therefore 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 allusively, when the themes of old-new creature, darkness-light are taken up. 

The baptismal theme is present throughout the Christmas cycle as the most relevant element of its setting. In everything, the role of the Virgin is decisive: Mary is inserted into the mystery of Christ and of the Church, according to the doctrine of chapter VIII of Lumen gentium.

The Marian theme, previously absent from the collects of this period, finds its place in five prayers of the Advent of Christmas, which highlight the mystery of the Incarnation. This theme is the one that manages to draw the threads together and to synthesize the various elements: it is a consequence of the primordial role that Mary plays in this time of preparation. The remembrance of the Virgin of Nazareth in the euchology leads to the celebration of the mystery of the Son.

To go deeper into the Marian prayers in Advent, consult the apostolic exhortation Marialis Cultus by Paul VI, on the Rosary and the prayers to Mary in the liturgical calendar.

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