May this Advent Season fill your home with peace, joy and love.
The Liturgical Year: Advent, vol 1
by Dom Guéranger, O.S.B
This mystery of the coming, or Advent, of Jesus is at once simple and threefold. It is simple, for it is the one same Son of God that is coming; it is threefold, because He comes at three different times and in three different ways.
"In the first coming," says St. Bernard, "He comes in the flesh and in weakness; in the second, He comes in spirit and in power; in the third, He comes in glory and in majesty; and the second coming is the means whereby we pass from the first to the third."
This, then, is the mystery of Advent. let us now listen to the explanation of this threefold vist of Christ, given to us by Peter of Blois, in this third Sermon de Adventu: "There are three comings of our Lord; the first in the flesh, the second in the soul, the third at the judgment. The first was at midnight, according to those words of the Gospel: At midnight there was a cry made, Lo the Bridegroom cometh! But this first coming is long since past, for Christ has been seen in the earth and has conversed among men. We are now in the second coming, provided only we are such as that He may thus come to us; for He has said that if we love HIm, he will come unot us and will take up His abode with us. So that this second coming is full of uncertainty to us; for who, save the Spirit of God, knows them that are of God? They that are raised out of themselves by the desire of heavenly things, know indeed when He comes; but whence He cometh, or wither He goeth, they know not. As for the third coming, it is most certain that it will be, most uncertain when it will be; for nothing is more sure than death, and nothing less sure than the hour of death. When they shall say, peace and security, says the apostle, then shall sudden destruction come upon them, as the pains upon her that is with child, and they shall not escape. So that the first coming was humble and hidden, the second is mysterious and full of love, the third will be majestic and terrible."
The holy Church, therefore, during Advent, awaits in tears and with ardour the arrival of her Jesus in His first coming. For this, she borrows the fervid expressions of the prophets, to which she joins here own supplications. These longings for the Messias expressed by the Church, are not a mere commemoration of the desires of the ancient Jewish people; they hae a reality and efficacy of their own, an influnece in the great act of God's munificence, whereby He have us His own Son. From all eternity, the prayers of the ancient Jewish people and the prayers of the Christian Church ascended together to the prescient hearing of God; and it was after receiving and granting them, that He sent, the appointed time, that blessed Dew upon earth, which made it bud forth the Saviour.
The Church aspires also to the second coming, the consequence of the first, which consists, as we have just seen, in the visit of the Bridegroom to the bride. This coming takes place, each year, at the feast of Christmas, when the new birth of the Son of God delivers the faithful from that yoke of bondage, under which the enemy would oppress them. The Church, therefore, during Advent, prays that she may be visited by Him who is her Head and her Spouse; visited in her hierarchy; visited in her members, of whom some are living, and some are dead, but may come to life again; visited, lastly, in those who are not in communion with her, and even in the very infidels, that they may be converted to the true light, which shines even for them.
But this annual visit of the Spouse does not content the Church; she aspires after a third coming, which will complete all things by opening the gates of eternity. She has caught up the last words of her Spouse, "Surely I am coming quickly"; and she cries out to Him, "Ah! Lord Jesus! Come!"
She is impatient to be loosed from her present temporal state; she longs for the number of the elect to be filled up, and to see appear, in the clouds of heaven, the sign of her Deliverer and her Spouse. He desires, expressed by her Advent liturgy, go even as far as this; and here we have the explanation of these words of the beloved disciple in prophesy: "The nuptials of the Lamb are come, and His wife hath prepared herself."
But the day of this His last coming to her will be a day of terror. The Church frequently trembles at the very thought of that awful judgment, in which all mankind is to be tried. She calls it "a day of wrath, on which, as David and the Sibyl have foretold, the world will be reduced to ashes; a day of weeping and of fear." Not that she fears for herself, since she knows that this day will for ever secure for her the crown, as being the bride of Jesus; but her maternal heart is troubled at the thought that, on the same day, so many of her children will be on the left hand of the Judge, and, having no share with the elect, will be bound hand and foot, and cast into the darkness, where there shall be everlasting weeping and gnashing of teeth. This is the reason why the Church, in the liturgy of Advent, so frequently speaks of the coming of Christ as a terrible coming, and selects from the Scriptures those passages which are most calculated to awaken a salutary fear in the mind of such of her children as may be sleeping in the sleep of sin.
The subtitle of Light of The World says it all: “The Pope, the Church and the Signs of the Times: A Conversation with Peter Seewald.” The Pope consents to become a conversationalist on moral and theological issues, deliberately disclaiming any intention to speak by the authority Christ gave him, without which the Pope’s words are but the opinions of a man. Just as they have uncrowned Him, so they have uncrowned His Vicar. Or rather, the Pope uncrowns himself, with disastrous results.
Cum ergo videritis abomination desolationis, quae dicta est a Daniele propheta, stantem in loco sancto, qui legit, intellegat: tunc qui in Iudaea sunt, fugiant ad montes; qui in in tecto, non descendat tollere aliquid de domo sua; et qui in agro, non revertatur tollere pallium suum. Vae autem praegnantibus et nutrient bus in illis diebus! (Matt 24: 15-19)
The abomination of deslation was frist partly fulfilled by divers profanations of the timepl, as when the image of Cæsar was set up in the temple by Pilate, and Adrian’s statue in the holy of holies, when the sacrifices were taken away; but will be more completely fulfilled by Antichrist and his precursors, when they shall attempt to abolish the holy sacrifice of the mass. St. Hyppolitus, in his treatise de Anti-Christo, mentioned by Eusebius, St. Jerome, and Photius, thus writeth: “The churches shall lament with great lamentations, because there shall neither be made oblations, nor incense, nor worship grateful to God. …In those days the liturgy (or mass) shall be neglected, the psalmody shall cease, the reciting of the Scripture shall not be heard.” The prophet Daniel (xii 11.) calculates the reign of Antichrist, from the time that the daily sacrifice shall be taken away; which, by able commentators, is understood of the sacrifice of the mass, which Antichrist will endeavor to suppress.
Then by order of the tyrant the continual sacrifice shall be abolished (Dan. 9:27). The holy sacrifice of the Mass shall no longer be offered up publicly on the altars. The Church shall be devasted; the sacred vessels desecrated; the priests shall be scattered and separated from their flocks and put to death. The beauty of the new Sion has vanished! Her priests sigh; her streets resound with wailings and lamentations because there is no one found to assist at the solemnities of the Lamb. The Church has taken up her abode in the catacombs. (26)