Advent is one of the oldest seasons of the Christian year, shaped by Scripture and the life of the early Church long before later denominational divisions. Its purpose has always been clear: the Church waits for the coming of Christ—His coming in the flesh at Bethlehem, His coming in grace through Word and Sacrament, and His coming in glory at the end of the age. Advent teaches believers to live in holy expectation and repentance, anchoring their hope in the promises of God.
Origin and Early Development
Advent did not begin as a uniquely Western or Roman Catholic practice. Its earliest traces appear in the 4th and 5th centuries across various regions of the Church. In Gaul and Spain, Advent formed as a season of preparation similar to Lent, marked by prayer, fasting, and repentance. Sermons from this period speak of readiness for Christ’s return and the renewal of the heart. In the East, believers observed a period of spiritual preparation before the Feast of the Nativity, often called the “Nativity Fast,” though shaped by different customs. The shared theme across regions was the same: Christ’s coming calls the Church to repent, watch, and hope.
By the 6th century, the Western Church shaped Advent into a four-week season with a clear theological structure. The first weeks focused on the Second Coming of Christ and divine judgment. The final weeks turned toward the first coming of Christ in the Incarnation. This dual focus—His coming in humility and His coming in glory—has defined Advent ever since. The season grew not from one tradition but from the common life of the whole Church, East and West, grounded in Scripture and Christian worship.
Traditions and Their Meaning
Advent traditions developed over time but remain rooted in biblical themes. The lighting of candles symbolizes the growing light of Christ breaking into the world’s darkness (Isaiah 9:2). The color violet or deep blue emphasizes repentance, longing, and the royal promise of the Messiah. Hymns and readings call the Church to wakefulness, echoing the biblical call to readiness. These customs do not belong to any one denomination; they are expressions of the historic Church’s life of prayer and hope.
Biblical Foundations
Advent’s message is woven throughout Scripture.
• Promise of the Messiah: The prophets speak of the coming King who brings justice and peace (Isaiah 7:14; 9:6–7; Micah 5:2).
• Call to watchfulness: Jesus teaches His disciples to remain alert, for the Son of Man will come at an hour they do not expect (Matthew 24:36–44; Mark 13:33–37).
• Hope grounded in Christ’s return: The apostles urge believers to live in holiness as they await the appearing of the Lord (1 Thessalonians 4:13–18; Titus 2:11–13; 2 Peter 3:10–14).
• Joy in fulfilled promises: The birth narratives in Matthew and Luke show God’s faithfulness as the long-awaited Savior enters the world (Luke 1–2).
These themes—promise, repentance, watchfulness, and hope—form the heart of Advent.
Why Advent Is Not Uniquely Roman Catholic
Advent predates the modern divisions within Christianity. It emerged in the early centuries when the Church was undivided. It was shaped by bishops, theologians, councils, and worship practices shared throughout the Christian world. The season belongs to the historic Christian tradition embraced by Lutherans, Anglicans, the Reformed, and many evangelical communities, as well as Roman Catholics and Eastern Christians. Its foundation lies not in later ecclesiastical developments but in the Church’s continual return to Scripture’s call to prepare for the Lord.
Purpose of Advent Today
Advent teaches the Church to wait with renewed faith. It calls believers to repentance as they examine their lives in the light of Christ’s coming. It leads them to joy as they remember God’s faithfulness in the birth of His Son. It strengthens hope as they look for Christ to come again and make all things new. Advent shapes the believer’s life around the promises of God and directs the heart toward the One who is the Alpha and the Omega, the beginning and the end.
The Advent wreath is a teaching tool shaped by Scripture and the historic life of the Church. Its purpose is not decorative but theological. It proclaims that the world sits in darkness until Christ, the Light of the world, shines upon it. The wreath developed gradually in Northern Europe, shaped by Christian households and congregations who used physical symbols to teach the hope of Christ’s coming. Over time it became a widespread practice across many Christian traditions—Lutheran, Anglican, Reformed, Roman Catholic, and others—because its symbolism is deeply biblical and not tied to any single denomination.
Shape and Structure
The wreath is circular, signifying the eternity of God and the unbroken promise of salvation. Evergreen branches represent the life that God gives and sustains in every season. The candles stand for the increasing light of Christ breaking into a darkened world (cf. Isaiah 9:2; John 1:5). As each week passes, the light grows, teaching the Church that God’s faithfulness unfolds through time and leads to the fullness of redemption.
Though customs vary, the use of three violet candles and one rose-colored candle is common. Violet reflects repentance and readiness for the Lord’s coming. Rose appears on the third Sunday, signaling a shift toward joy as the celebration of Christ's birth draws near.
The Weekly Themes
While different traditions may use slightly different titles, the underlying theological themes come from Scripture and the early Church’s focus during the season.
1. Week One – Hope
Often called “The Prophets’ Candle,” this first week centers on God’s promises and the hope of the coming Messiah. The prophets looked forward to the One who would bring justice, peace, and salvation (Isaiah 7:14; 9:6–7). Lighting the first candle proclaims that Christian hope is anchored not in human optimism but in God’s faithful word. The Church begins Advent by remembering that the entire story of salvation rests on God’s initiative.
2. Week Two – Peace
The second candle, sometimes called “The Bethlehem Candle,” reflects the promise of the Prince of Peace. The prophets spoke of a kingdom where God reconciles the world to Himself and breaks the power of sin and death (Micah 5:2–5). This week also echoes the angelic proclamation at Christ’s birth: “on earth peace among those with whom He is pleased” (Luke 2:14). Advent peace is not the absence of conflict but the restoration of the human heart to God through Christ.
3. Week Three – Joy
The rose-colored candle, “The Shepherds’ Candle,” marks a shift from repentance to rejoicing. It corresponds to the ancient theme Gaudete—“Rejoice”—from Philippians 4:4. As the shepherds rejoiced at the angel’s announcement (Luke 2:10–11), so the Church rejoices because salvation draws near. This joy is grounded in the gospel: Christ comes not to condemn but to save. The lighter color of the candle expresses the brightening of the season as the faithful look forward to the Nativity.
4. Week Four – Love
Often called “The Angel Candle,” the fourth week focuses on the love of God made visible in the incarnation of His Son. Scripture teaches that God demonstrates His love in sending Christ into the world to redeem sinners (John 3:16; 1 John 4:9–10). This final candle prepares the Church to behold the humility of Christ’s birth and the immeasurable love that stands behind it. As the full circle of candles burns, the wreath proclaims the fullness of God’s saving purpose.
The Christ Candle
Many congregations place a white candle in the center to be lit on Christmas Eve or Christmas Day. White symbolizes purity, glory, and the fulfillment of God’s promises. This candle teaches that Christ is the center of Advent, the source of all hope, peace, joy, and love. The growing circle of light finds its completion in Him, who is both the Light that shines in the darkness and the Savior who brings life to the world.
Biblical Rootedness
The Advent wreath is not commanded in Scripture, yet its themes arise from Scripture’s own proclamation:
• Christ as the Light who overcomes darkness (John 1:4–5)
• The prophetic promises of the coming Messiah (Isaiah 9; Jeremiah 33)
• The call to watchfulness and readiness for His return (Matthew 24; Mark 13)
• The joy of His birth and the peace He brings (Luke 2)
• The love of God revealed in the incarnation (1 John 4:9–10)
Thus the wreath is not superstition or empty ritual but a visual confession of biblical truth. It gathers the Church’s anticipation into a single, unfolding symbol that teaches the faith week by week.
What many of the Early Church writers had to say...
1. Irenaeus of Lyons (2nd Century)
Irenaeus did not describe a formal Advent season, but he wrote powerfully about the two comings of Christ, which became the backbone of Advent theology.
Key Writings
Against Heresies, Book III, chapters 16–20
He explains the Incarnation as the “recapitulation” (anakephalaiōsis) of humanity in Christ.
He teaches that believers must remain watchful for Christ’s return because the Lord will appear suddenly and in glory.
This dual emphasis—Christ’s first coming in humility and His second coming in judgment—is identical to the later Advent pattern.
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2. Hippolytus of Rome (early 3rd Century)
Hippolytus gives one of the earliest Christian commentaries blending Incarnation, prophecy, and Christ’s return.
Key Writings
On Christ and Antichrist
Interprets prophetic texts such as Daniel and Revelation.
Speaks of Christ’s glorious return as the hope of the Church.
His writing was widely used in the early Church during the weeks before the Nativity.
Commentary on Daniel
Argues that the prophets not only foretold Christ’s birth, but also His final coming.
This “twofold horizon” became standard Advent teaching.
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3. Athanasius of Alexandria (4th Century)
Athanasius profoundly shaped Advent theology through his reflections on the Incarnation.
Key Writings
On the Incarnation of the Word
Presents the Incarnation as the turning point of history.
Ties the purpose of Christ’s birth to His return as Judge and Restorer of creation.
This work became one of the most foundational Advent texts in both East and West.
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4. Cyril of Jerusalem (4th Century)
In his catechetical lectures, Cyril offered one of the most explicit early Christian treatments of the two Advents of Christ.
Key Writings
Catechetical Lecture 15
Teaches that Christ came first in humility and will come again in glory.
Warns believers to remain vigilant and prepared.
This language directly foreshadows the Advent lectionary.
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5. Gregory of Nazianzus (4th Century)
Gregory’s Nativity orations are among the earliest sermons that resemble Advent preaching.
Key Writings
Oration 38 (On the Theophany or Birthday of Christ)
Proclaims the mystery of the Incarnation.
Calls the Church to reverence, repentance, and spiritual preparation.
Oration 45 (On Holy Easter)
Connects the Incarnation and the Second Coming as two bookends of salvation history.
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6. Ambrose of Milan (4th Century)
Ambrose helped shape early Western liturgy and wrote hymns still used in Advent today.
Key Writings
Hymns
Veni, Redemptor Gentium (“Come, Redeemer of the Nations”), one of the oldest Advent hymns.
Homilies on the Gospel of Luke
Emphasizes Mary’s faith, the humility of the Incarnation, and the longing of the prophets.
Ambrose’s work directly influenced the creation of a four-week Advent season in the West.
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7. Augustine of Hippo (4th–5th Century)
Augustine’s sermons became the model for Advent preaching for centuries.
Key Writings
Sermons 185–196
These are some of the earliest sermons tied directly to what became the Advent period.
Themes include:
Watchfulness for Christ’s return
Repentance
The fulfillment of prophecy in Christ’s birth
The Church’s life between the two Advents
City of God, Book XX
A major treatment of the Second Coming, resurrection, and final judgment.
These chapters were read widely during Advent.
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8. Leo the Great (5th Century)
Leo’s Advent sermons are among the clearest in early Christian history.
Key Writings
Sermons 1–5 on the Nativity
Argue that Christ’s birth demands repentance and transformation.
Proclaim that the Incarnation is inseparably linked to Christ’s future coming as Judge.
Leo’s preaching set the pattern for Advent liturgy in the Roman world, but the themes were shared across all major Christian centers.
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9. Caesarius of Arles (5th–6th Century)
One of the first bishops to explicitly preach four weeks of preparation before Christmas.
Key Writings
Sermons for Advent (Sermons 1, 2, 5, and others)
Call the faithful to fasting, repentance, and almsgiving.
Emphasize readiness for both comings of Christ.
Caesarius is the earliest clear witness to something resembling the modern Advent structure.
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Summary of the Fathers’ Advent Theology
Across regions and centuries, the early Fathers consistently taught:
1. Christ’s coming in the flesh fulfilled God’s promises.
2. Christ will come again in glory to judge the living and the dead.
3. The Church must live in ongoing repentance and watchfulness.
4. The Old Testament prophecies find their unity and climax in Christ.
5. The faithful must prepare spiritually for the Lord’s appearing.
These themes became the essential elements of Advent long before denominational distinctions existed.
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