ADVENT IN THE HISTORIC CHURCH: THE INCARNATION, THE CELTIC TRADITION, AND THE CONTINUITY OF SACRED TIME

Institute of Theology — Celtic Orthodox Church / Priory of Salem

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ВСТУП

The following article is prepared for the curriculum of the Institute of Theology, and is offered publicly for the edification of visitors to CelticOrthodoxy.com. It presents a historical, biblical, and patristic overview of Advent—not merely as a preparation for Christmas, but as the season celebrating the Incarnation, the moment in which “the Word was made flesh and dwelt among us” (John 1:14). This study reflects the ancient testimony of the Celtic, Gallican, Mozarabic, Ambrosian, і Eastern churches, and challenges contemporary misconceptions that Advent is a late or pagan addition to the Christian faith.

Far from being a medieval invention, Advent is rooted in apostolic instruction, apostolic chronology, and universal early-Christian practice, and strongly linked to the rhythm of the Israelite feasts fulfilled in Christ. It is our prayer that rediscovering these foundations will strengthen unity, deepen reverence, and renew devotion to Jesus Christ our God and King.

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I. THE BIBLICAL FOUNDATION OF ADVENT

Christ Commands Seasons of Fasting

When questioned why His disciples did not fast as rigorously as others, Christ said:

“The days will come when the Bridegroom shall be taken from them, and then shall they fast.” (Matt. 9:15; cf. Mark 2:20; Luke 5:35)

In this statement, He establishes a new covenant pattern in which fasting increases after the Ascension, not decreases.

Sacred Time Practiced in the Apostolic Church

The New Testament records:

• corporate fasting (Acts 13:2–3; 14:23),

• appointed gatherings (Acts 20:7; 1 Cor. 16:2),

• instruction not to neglect assemblies (Heb. 10:25),

• freedom to honor days unto the Lord (Rom. 14:5–6).

Rather than abolishing holy days, Paul forbids schism over them.

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II. THE INCARNATION AS THE CENTER OF ADVENT

Mary the Ark of the Covenant & Living Temple

The earliest Fathers describe Mary as the New Ark і Temple, carrying the presence of the Living God in her body. St. Athanasius writes:

*“He took flesh from the Virgin Mary, the Mother of God, and made it His own, as the temple in which He dwelt.”*¹

St. Ephrem the Syrian calls her:

*“The throne of glory, the sanctuary in which the Holy One dwelt.”*²

Luke deliberately parallels Mary with the Ark of the Covenant (cf. 2 Samuel 6 і Luke 1):

Thus the first Christian feast surrounding Christ’s coming was not Bethlehem, but the Conception of Christ in Mary—the beginning of the Incarnation.

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III. ADVENT IN THE APOSTOLIC CONSTITUTIONS & CHURCH ORDERS

The Apostolic Constitutions (Didascalia), an early Church text preserved in the East and valued as canonical witness to apostolic ecclesial practice, commands observance of the Nativity cycle:

**“Observe the festival days; and first of all the birthday which you shall celebrate on the twenty-fifth of the ninth month; after which keep the Epiphany.”**³

And again:

**“Let them rest on the festival of His birth, because on it the unexpected favor was granted to men, that Jesus Christ, the Word of God, was born of the Virgin Mary.”**⁴

Whatever calendar system is referenced, the witness is clear:

• The feast of Christ’s Incarnation/Birth was already established,

• Epiphany/Theophany was linked directly to it,

• Fasting surrounded the celebration.

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IV. ADVENT IN THE CELTIC, GALLICAN, AND MOZARABIC TRADITIONS

St. Martin’s Lent — the 40-day Celtic Advent

Before later Roman standardization, Advent was primarily a forty-day fast beginning St. Martin’s Day (11 November) and ending at the Nativity.

St. Perpetuus, Bishop of Tours, decreed:

*“From St. Martin’s Day to the Nativity of our Lord, fasting is to be observed on Monday, Wednesday, and Friday.”*⁵

This practice was universal throughout Gaul and the Celtic churches, including the foundations of Iona і Luxeuil through St. Columba і St. Columbanus.

St. Columbanus

The Rule of Columbanus commands strict fasting as preparation for major feasts:

*“Let us serve the Lord with fasting…”*⁶
*“…by fasting we shall conquer, if our mind is humbled.”*⁷

The December 18 Feast of the Annunciation

In the Celtic, Gallican, and Mozarabic rites, the Annunciation was kept on December 18, celebrating Christ’s Conception, not simply anticipating His birth.

This remains preserved today in Mozarabic usage and certain Orthodox communities, including the Celtic Orthodox Church.

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V. ADVENT IN THE EASTERN CHURCHES: THE NATIVITY FAST

All Східно-православна, Oriental Orthodox, та Assyrian Church of the East observe a 40-day Nativity Fast from November 15–December 24, known as Philip’s Fast, emphasizing repentance, almsgiving, and preparation for the manifestation of the God-Man.

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VI. ADVENT & THE ISRAELITE FEASTS: PROPHETIC FULFILLMENT

Following Luke 1, if John is conceived after Pentecost, then Christ is conceived six months later (mid-December) і born nine months later at Tabernacles.

Thus Advent is the celebration of the Incarnation, and Tabernacles the likely celebration of the Nativity.

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VII. UNIVERSAL PRACTICE OF ADVENT

Advent is kept by:

• Східно-православна, Oriental Orthodox, Assyrian Church of the East

• Roman Catholic, Old Catholic, Anglican, Lutheran, Methodist, Moravian, Reformed liturgical communities

• Ambrosian Rite, Mozarabic Rite, і restored Celtic traditions

Only a minority of modern fundamentalist bodies reject Advent entirely.

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ВИСНОВОК

Advent is:

• Біблійна (rooted in Incarnation and fasting theology),

• Apostolic (testified in early Church constitutions),

• Universal (kept throughout East & West),

• Celtic (St. Martin’s Lent and Dec 18 Annunciation),

• Prophetic (aligned with the Feasts of Israel),

• Incarnational (focused on Christ’s entrance into the world through Mary).

Advent calls us to stand with the Mother of God and confess with her:

“Behold the handmaid of the Lord; be it unto me according to thy word.” (Luke 1:38)

Through repentance, fasting, and expectant joy, we await both His Nativity and His Second Coming.

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FOOTNOTES

¹ St. Athanasius, Incarnation of the Word, 8.
² St. Ephrem, Hymns on the Nativity, 16.
³ Apostolic Constitutions, Book V, Ch. 13.
⁴ Apostolic Constitutions, Book VIII, Ch. 33.
⁵ St. Perpetuus of Tours, Episcopal decree (AD 490).
⁶ St. Columbanus, Rule for Monks, Ch. 5.
⁷ Ibid.