I addressed this briefly in my post on Monday, but allow me to build on what I said.
If we consider the texts assigned in the RCL and the preceding lectionaries, we see a decided emphasis on penitence as part of preparation. Yes, Isaiah has a good deal to say about hope and renewal, but John the Baptist is there, too, calling us to repentance.
Furthermore, the origins of Advent -- shrouded in the fog of historical distance though they are -- hint at penitential origins. From Bishop J. Neil Alexander's entry on Advent in The New Westminster Dictionary of Liturgy and Worship:
Fifth- and sixth-century evidence shows a variety of penitential observances in Gaul and Spain lasting as many as six weeks. Some have sought the origin of Advent in the practice of Epiphany baptism by noting parallels to the shape of Lent. Others have called attention to sixth-century synodical documents and episcopal decrees that enjoin the faithful to penitence from the feast of Martin of Tours to the feast of Epiphany. Still others have taken note of the fast of the tenth month of pagan Rome and suggest that Advent may have begun as a response of the church in the continuing memory of the pagan winter fast.Missing from Bp. Alexander's account is the parallel of the long season of fasting that leads to the Orthodox celebration of the Nativity. The good bishop goes on to remind us that there is no consensus concerning the origins of Advent. Still, their does appear to be unity among the theories -- and our Orthodox kindred's analogous fast -- of a penitential Advent.
Paul Strodach sums up the role of Advent -- and Lent -- beautifully in his brief explanation of the color:
Violet, the color of royal mourning, is scheduled for periods of preparation and penitence.To reiterate my conclusion from Monday, I am less concerned about the color than the function behind it. Wear blue if you want. But please -- PLEASE -- do not neglect the dual function of both penitence and hope as we prepare for the Advent of our Lord.
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