the presentation in the temple reflection

Reflections for the Feast of the Presentation of the Lord

Introduction: This feast commemorates how Jesus, as a baby, was presented to God in the Temple in Jerusalem. This presentation finds its complete and perfect fulfillment in the mystery of the passion, death and Resurrection of the Lord. The Feast of the Presentation of the Lord is a combined feast , commemorating the Jewish practice of the purification of the mother after childbirth and the presentation of the child to God in the Temple and his buying back ( redemption ) from God. It is also known as the Feast of the Purification of Mary , and the Feast of Candlemas. It is also called the Feast of Encounter ( Hypapánte in Greek) because the New Testament, represented by the baby Jesus, encountered the Old Testament, represented by Simeon and Anna. Joseph offered two pigeons in the Temple as sacrifice for the purification of Mary after her childbirth and for the presentation and redemption ceremonies performed for baby Jesus.

Homily starter anecdote: “Four chaplains Sunday: Julia Duin in the Washington Times Sunday, February 1, 2009 told this story. Just after midnight on Feb. 3, 1943, an act of extraordinary unselfishness by a group of men became a legend of martyrdom and sacrifice. When the Army ship Dorchester was torpedoed by the Germans just south of Greenland that night, its passengers and crew had 25 minutes to get off the boat. As 902 people went for the life jackets, it quickly was discovered there weren’t near enough. Of the 13 lifeboats, only two functioned. In the ship’s final minutes, Methodist senior chaplain George Lansing Fox, Rabbi Alexander Goode, Dutch Reformed minister Clark V. Poling and John P. Washington, a Roman Catholic priest, were helping passengers leave the vessel. Then four men appeared all of them without life jackets. The chaplains quickly gave up their own vests and went down with the ship, perishing in the freezing water. Survivors saw them, locked arm in arm, praying and singing the Navy hymn, “Eternal Father, Strong to Save” just before the ship dove beneath the waves. It was a night as dramatic as the sinking of the Titanic but without a blockbuster movie to record the drama. “The Four Immortal Chaplains,” as they are now known, have been honored many times, including on a stamp issued in their honor by the U.S. Postal Service. Hence the first Sunday in February is known as “Four Chaplains Sunday” in some Christian denominations. They presented and offered themselves completely for the wellbeing of others as Jesus was presented to God his Heavenly Father in the Temple of Jerusalem for the salvation of the world. ( http://frtonyshomilies.com/).

Scripture lessons summarized: In the first reading, taken from Malachi, the prophet speaks of the Lord suddenly coming to Jerusalem to purify the lax, lazy and indifferent priests of His Temple as silver is purified by fire. Simeon saw the Infant Jesus as the fulfillment of this passage. He saw Jesus as the Lord Who has come to the Temple, "destined to be the downfall and rise of many in Israel." In the second reading, St. Paul proclaims Jesus as our Eternal High Priest of the New Covenant (Heb 2:17), Who offered himself on the altar of Calvary, the only pure priestly sacrifice that could please God. He replaces the former priesthood. The Gospel describes how Joseph, as the head of the Holy Family of Nazareth, presented Mary and the baby Jesus in the Temple of God for the mother’s purification and the Child’s “redemption.” It also describes the Holy Family’s encounter with the old prophet Simeon and the holy old widow Anna. In his prophecy, Simeon extols the divine blessings which the Messiah is bringing to Israel and to all men and predicts that Mary will play a crucial and sacrificial role in her Son's redemptive work by sharing in her Son's sufferings.

The first reading explained : Malachi prophesies in the first reading that the Lord is going to appear suddenly in the Temple of Jerusalem to purify its priests and the people . The prophecy warns that nobody can endure the day of the messenger's coming because he will be like a refining fire, purifying the sons of Levi. Led by the Spirit, Simeon saw the Infant Jesus as the fulfillment of this passage . Simeon, even if unknown to himself, foresaw Christ and His priests of the New Covenant who were ordained during the Last Supper. He saw Jesus as the Lord Who would come to the Temple, "destined to be the downfall and rise of many in Israel." In today's reading, Malachi prophesies that God will purify the lax, lazy and indifferent priests of His Temple as silver is purified by fire. At the time of Malachi (around 460-450 BC), the priests were offering blemished (blind, lame) sacrifices and giving bad example (1:6-2:4). The people were negligent in their support of the Temple (3:6-12). Israelite wives were being rejected by husbands who wished to marry foreign women (2:14-16). Social injustice was rampant (3:5), and the people doubted God’s love (1:2-5). Hence, Malachi reminds them that the Day of the Lord, a Day of Judgment, reward and retribution is coming. He describes the Divine intervention as a two-stage process. First God’s messenger will appear to prepare the way by purifying the clergy and refining the cult (v. 3). This purification will take place until they present offerings to the Lord in a spirit of justice and righteousness. Then, the Lord of Hosts will suddenly appear in the Temple (v. 1), to bring judgment and justice against unfaithful sinners (v. 5). The Psalm announces to Jerusalem that Jerusalem is about to receive a great visitor. The Psalmist identifies him as “The LORD of hosts … the king of glory.”

The second reading explained: The second reading proclaims Jesus as our Eternal High Priest of the New Covenant (Heb 2:17), Who offered Himself on the altar of Calvary, the only pure priestly sacrifice that could please God. The Didache or the first catechism of the early Church (14:1-3), saw Malachi’s prophecy of a pure sacrifice and offering made from east to west as a prophecy of the sacrifice of the Eucharist. Hence Malachi prophesies that the Lord will enter His Temple, there will be a renewed priesthood, and there will be a pure sacrifice offered worldwide and pleasing to God -- the Eucharist. Jesus became like us in all things except sin in order that He might offer to the Father perfect praise and glory. Besides, since Jesus fully shared our experience, He is now a merciful and faithful High Priest on our behalf, "able to help those who are being tested." Jesus replaces the former priesthood. In keeping with the theme of today’s feast, namely, the presentation of the first fruits, this excerpt from Hebrews emphasizes Jesus’ dual role, as first-fruits , par excellence , and as the faithful High priest Who presents the perfect gift of Himself to God for the expiation of human sin. By virtue of His Incarnation, Jesus became human in every way (vv. 17-18) except as regards sin. As representative of His brothers and sisters before God and as their Mediator, Christ perfected His service as both sacrifice and priest. By so doing, Christ was able to “rob the devil” of power (v. 14). As the first-fruits from the dead, as the conqueror of sin and death, Christ, in His person and through His mission, has set the course and cleared the way we are to follow; the decision to do so must be a daily and deliberate one. It takes faith to see God's power at work in the death of Jesus. Simeon hinted at this when he told Mary that she herself would be pierced with a sword. Even knowing that her Son was the Savior of the world, it would be difficult for Mary to see him accomplish that salvation by being crucified.

Exegesis of today’s Gospel: The birth of Christ was revealed by three kinds of witnesses in three different ways -- first, by the shepherds, after the angel's announcement; second, by the Magi, who were guided by a star; third, by Simeon and Anna, who were inspired by the Holy Spirit. Today’s Gospel describes the Presentation of the Baby Jesus in the Temple. It was intended to ritually redeem Jesus who was the first born in the family and where Mary herself will have to be ritually purified. Mary and Joseph was a typical pious Jewish couple, who went to the Temple in obedience to do all that was required and expected of them by the Law.The Feast of the Presentation of Jesus is a combined feast , commemorating the Jewish practice of the purification of the mother after childbirth and the presentation of the child in the Temple. It is known as the Hypapánte feast or Feast of the Purification of Mary (by the offering two pigeons in the Temple), the Feast of the Presentation of the Lord (by prayers and a sacrifice offered in the Temple to redeem or buy the firstborn male child back from the Lord), the Feast of Candlemas (because of its ancient rite of blessing of the candles to be used in the church for the next year — a practice dating from the middle of the fifth century) and the Feast of Encounter (because the New Testament, represented by the Baby Jesus, encountered the Old Testament, represented by Simeon and Anna). Originally, there was no connection between today’s festival and the blessing of candles. In the ancient East, this celebration occurred on February 14, forty days after Epiphany. On February 15, pagans celebrated the festival of Lupercalia , a great “light” festival. Perhaps this is an instance of the Church's “baptizing” a pagan custom. At the principal Mass, the celebrant blesses candles, and people take part in a candlelight procession. This should remind us that Jesus is our High Priest and the Light of the World.

Purification and redemption ceremonies : The Gospel describes how Joseph, as the head of the Holy Family of Nazareth, presented Mary and the baby Jesus in the Temple of God for the mother’s purification and the child’s “redemption.” According to Leviticus 12:2-8, a woman who bore a child was unclean for forty days following the birth of a son or eighty days following the birth of a daughter. Although Mary, the most holy of women, ever-Virgin, was exempt from these precepts of the Law, because of her miraculous conception, she chose to submit herself to the Law just like any other Jewish mother. Joseph and Mary showed their total submission to Law and obey the norms prescribed by the Old Testament. The custom was practiced probably for the physical and emotional re-integration of the new mother into the community. There was a religious reason as well. Exodus 13:2, 12-13 prescribes that every first-born male belongs to God and must be set apart for the Lord, that is, dedicated to the service of God. However, once divine worship was reserved to the tribe of Levi, first-born who did not belong to that tribe were not dedicated to God's service, and to show that they continued to be God's special property, a rite of redemption was performed. The Law also commanded that the Israelites should offer in sacrifice some lesser victim -- for example, a lamb or, if they were poor, a pair of doves or two pigeons. The Book of Numbers 18: 15 taught that since every Jewish firstborn male child belonged to Yahweh, the parents had to “buy back” (redeem), the child by offering a lamb or turtledoves as a sacrifice in the Temple. The price of redemption for a human baby is five shekels of silver (Num 18:15-16). Jesus never needed to be "bought back," as he belonged wholly to the Lord, but Joseph kept these laws as an act of obedience to God.

The encounter with Simeon and Anna : By the inspiration of the Holy Spirit, the old, pious and Spirit-filled Simeon and Anna had been waiting in the Temple for the revelation of God’s salvation. The Greek Church celebrates the Hypapánte or Feast of the Encounter commemorating the encounter of the New Testament represented by Jesus with the Old Testament represented by Simeon and Anna. Simeon, who is described as a righteous and devout man, obedient to God's will, addresses himself to our Lord as a vassal or loyal servant who, having kept watch all his life in expectation of the coming of his Lord, sees that this moment has "now" come, the moment that explains his whole life. When he takes the Child in his arms, he learns, not through any reasoning process but through a special grace from God, that this Child is the promised Messiah, the Consolation of Israel, the Light of the nations. Simeon recognizes Jesus as the Lord’s anointed one, and in his prayer of blessing he prophesies that Jesus is meant to be the glory of Israel and the light of revelation to the Gentiles. Pope Francis: “Simeon took him in his arms and thanked God that he had finally “seen” salvation. Anna, despite her advanced age, found new vigor and began to speak to everyone about the Baby. It is a beautiful image: two young parents and two elderly people, brought together by Jesus. He is the one who brings together and unites generations! He is the inexhaustible font of that love which overcomes every occasion of self-absorption, solitude, and sadness. In your journey as a family, you share so many beautiful moments: meals, rest, housework, leisure, prayer, trips and pilgrimages, and times of mutual support… Nevertheless, if there is no love then there is no joy, and authentic love comes to us from Jesus. He offers us his word, which illuminates our path; he gives us the Bread of life which sustains us on our journey.”

Simeon’s prophecy: Simeon's canticle (verses 29-32) is also a prophecy. It consists of two stanzas: the first (verses 29-30) is his act of thanksgiving to God, filled with profound joy for having seen the Messiah. The second (verses 31-32) is more obviously prophetic and extols the divine blessings which the Messiah is bringing to Israel and to all men. The canticle highlights the fact that Christ brings redemption to all men without exception -- something foretold in many Old Testament prophecies (cf. Genesis 22:18; Isaiah 2:6; 42:6; 60:3; Psalm 28:2). While Simeon blessed Mary, he warned her that her child would be “ a sign of contradiction, ” and that she would be “ pierced with a sword.” Simeon was prophesying both the universal salvation that would be proclaimed by Jesus and the necessity of suffering in the mission of the Messiah. Jesus came to bring salvation to all men, yet He would be a sign of contradiction because some people would obstinately reject Him -- and for this reason He would be their ruin. But for those who would accept Him with faith, Jesus would be their salvation, freeing them from sin in this life and raising them up to eternal life. The Blessed Virgin and St. Joseph marveled, but not because they did not know who Christ was. They were in awe at the way God was revealing Him.

The paradox of blessedness: Mary was given the blessedness of being the mother of the Son of God. That blessedness also would become a sword which would pierce her heart as her Son died upon the cross. The words Simeon addressed to Mary announced that she would be intimately linked with her Son's redemptive work. The sword indicated that Mary would have a share in her Son's sufferings. Her suffering would be an unspeakable pain which would pierce her soul. Our Lord suffered on the cross for our sins, and it is those sins which forged the sword of Mary's pain. Mary received both a crown of joy and a cross of sorrow. But her joy was not diminished by her sorrow because it was fueled by her faith, hope, and trust in God and his promises. Jesus promised his disciples, "no one will take your joy from you" (John 16:22). The Lord gives us a supernatural joy which enables us to bear any sorrow or pain and which neither life nor death can take way. Do you know the joy of a life fully surrendered to God with faith and trust? According to Dr. Scot Hann, the feast we celebrate shows a curious turn of events. The Redeemer is redeemed. She who is all-pure presents herself to be purified. Such is the humility of our God. Such is the humility of the Blessed Virgin. They submit to the law even though they are not bound by it.

Anna’s encounter with the Lord and her testifying to the Messiah: Anna was an eighty-four-year-old widow who spent her days in the Temple in fasting and prayer, waiting for the promised Messiah. She was rewarded with the joy of seeing her Redeemer as a Baby. In her excitement, she praised God and introduced the Infant to others around her as the expected Messiah. Supernatural hope grows with prayer and age! Anna was pre-eminently a woman of great hope and expectation that God would fulfill all his promises. She is a model of godliness for all believers as we advance in age. Advancing age and the disappointments of life can easily make us cynical and hopeless if we do not have our hope placed rightly. Anna's hope in God and His promises grew with age. She never ceased to worship God in faith and to pray with hope. Her hope and faith in God's promises fueled her indomitable zeal and fervor in prayer and the service of God's people. We grow in hope by placing our trust in the promises of Jesus Christ and relying not on our own strength, but on the grace and help of the Holy Spirit. After completing the presentation and redemption of baby Jesus and the ritual purification of Mary and the meeting with Simeon and Anna, Joseph and Mary understood more fully their responsibility before God to protect the child as they return to Nazareth

Life messages : 1) Every Holy Mass in which we participate is our presentation . Although we were officially presented to God on the day of our Baptism, we present ourselves and our dear ones on the altar before God our Father through our Savior Jesus Christ at every Holy Mass. Hence, we need to live our daily lives with the awareness both that we are dedicated people consecrated to God and that we are obliged to lead holy lives.

2) We need the assistance of the Holy Spirit to recognize the presence of Jesus in ourselves and in others: All those who, like Simeon and Anna, persevere in piety and in the service of God, no matter how insignificant their lives seem in men's eyes, become instruments the Holy Spirit uses to make Christ known to others. In His plan of redemption, God makes use of these simple souls to do much good for all mankind. In other words, The Holy Spirit employs ordinary men and women with simple faith as His instruments to bear witness to Christ, His ideals and teachings, just as He used Simeon and Anna. The Holy Spirit reveals the presence of the Lord to us when we are receptive and eager to receive Him. Let us be open to the promptings of the Holy Spirit within us to recognize the indwelling presence of the Lord with us and in others. (Fr. Antony Kadavil)

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Presentation of Our Lord

POPE BENEDICT XVI: HOMILY ON THE PRESENTATION OF JESUS IN THE TEMPLE.

HOMILY 2 February 2006

Dear Brothers and Sisters,

Today’s F east of Jesus’ Presentation at the temple 40 days after his birth places before our eyes a special moment in the life of the Holy Family: Mary and Joseph, in accordance with Mosaic law, took the tiny Jesus to the temple of Jerusalem to offer him to the Lord (cf. Lk 2: 22). Simeon and Anna, inspired by God, recognized that Child as the long-awaited Messiah and prophesied about him . We are in the presence of a mystery, both simple and solemn, in which Holy Church celebrates Christ, the Anointed One of the Father, the firstborn of the new humanity.

The evocative candlelight procession at the beginning of our celebration has made us relive the majestic entrance, as we sang in the Responsorial Psalm, of the One who is “the King of glory”, “the Lord, mighty in battle” ( Ps 24[23]: 7, 8). But who is the powerful God who enters the temple? It is a Child; it is the Infant Jesus in the arms of his Mother, the Virgin Mary. The Holy Family was complying with what the Law prescribed: the purification of the mother, the offering of the firstborn child to God and his redemption through a sacrifice.

In the First Reading the Liturgy speaks of the oracle of the Prophet Malachi: “The Lord… will suddenly come to his temple” ( Mal 3: 1). These words communicated the full intensity of the desire that had given life to the expectation of the Jewish People down the centuries. “The angel of the Covenant” at last entered his house and submitted to the Law: he came to Jerusalem to enter God’s house in an attitude of obedience.

The meaning of this act acquires a broader perspective in the passage from the Letter to the Hebrews, proclaimed as the Second Reading today. Christ, the mediator who unites God and man , abolishing distances, eliminating every division and tearing down every wall of separation, is presented to us here.

Christ comes as a new “merciful and faithful high priest in the service of God, to make expiation for the sins of the people” ( Heb 2: 17). Thus, we note that mediation with God no longer takes place in the holiness-separation of the ancient priesthood, but in liberating solidarity with human beings.

While yet a Child, he sets out on the path of obedience that he was to follow to the very end. The Letter to the Hebrews highlights this clearly when it says: “In the days of his earthly life Jesus offered up prayers and supplications… to him who was able to save him from death…. Although he was a Son, he learned obedience through what he suffered; and being made perfect he became the source of eternal salvation to all who obey him” (cf. Heb 5: 7-9).

The first person to be associated with Christ on the path of obedience, proven faith and shared suffering was his Mother, Mary . The Gospel text portrays her in the act of offering her Son: an unconditional offering that involves her in the first person.

Mary is the Mother of the One who is “the glory of [his] people Israel” and a “ light for revelation to the Gentiles “, but also “ a sign that is spoken agains t” (cf. Lk 2: 32, 34). And in her immaculate soul, she herself was to be pierced by the sword of sorrow, thus showing that her role in the history of salvation did not end in the mystery of the Incarnation but was completed in loving and sorrowful participation in the death and Resurrection of her Son.

Bringing her Son to Jerusalem, the Virgin Mother offered him to God as a true Lamb who takes away the sins of the world. She held him out to Simeon and Anna as the proclamation of redemption; she presented him to all as a light for a safe journey on the path of truth and love. The words that came to the lips of the elderly Simeon: “My eyes have seen your salvation” ( Lk 2: 30), are echoed in the heart of the prophetess Anna. These good and devout people, enveloped in Christ’s light, were able to see in the Child Jesus “the consolation of Israel” ( Lk 2: 25). So it was that their expectation was transformed into a light that illuminates history.

Simeon was the bearer of an ancient hope and the Spirit of the Lord spoke to his heart: for this reason he could contemplate the One whom numerous prophets and kings had desired to see: Christ, light of revelation for the Gentiles.

He recognized that Child as the Saviour, but he foresaw in the Spirit that the destinies of humanity would be played out around him and that he would have to suffer deeply from those who rejected him; he proclaimed the identity and mission of the Messiah with words that form one of the hymns of the newborn Church, radiant with the full communitarian and eschatological exultation of the fulfilment of the expectation of salvation. The enthusiasm was so great that to live and to die were one and the same, and the “light” and “glory” became a universal revelation.

Anna is a “prophetess”, a wise and pious woman who interpreted the deep meaning of historical events and of God’s message concealed within them. Consequently, she could “ give thanks to God “ and “[speak of the Child] to all who were looking for the redemption of Jerusalem ” ( Lk 2: 38). Her long widowhood devoted to worship in the temple, fidelity to weekly fasting and participation in the expectation of those who yearned for the redemption of Israel culminated in her meeting with the Child Jesus.

Dear brothers and sisters, on this Feast of the Presentation of the Lord the Church is celebrating the Day of Consecrated Life. This is an appropriate occasion to praise the Lord and thank him for the precious gift represented by the consecrated life in its different forms; at the same time it is an incentive to encourage in all the People of God knowledge and esteem for those who are totally consecrated to God.

Indeed, just as Jesus’ life in his obedience and dedication to the Father is a living parable of the “God-with-us”, so the concrete dedication of consecrated persons to God and to their brethren becomes an eloquent sign for today’s world of the presence of God’s Kingdom.

Your way of living and working can vividly express full belonging to the one Lord; placing yourselves without reserve in the hands of Christ and of the Church is a strong and clear proclamation of God’s presence in a language understandable to our contemporaries . This is the first service that the consecrated life offers to the Church and to the world. Consecrated persons are like watchmen among the People of God who perceive and proclaim the new life already present in our history.

I now address you in a special way, dear brothers and sisters who have embraced the vocation of special consecration, to greet you with affection and thank you warmly for your presence. I extend a special greeting to Archbishop Franc Rodé, Prefect of the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, and to his collaborators who are concelebrating with me at this Holy Mass.

May the Lord renew in you and in all consecrated people each day the joyful response to his freely given and faithful love. Dear brothers and sisters, like lighted candles, always and everywhere shine with the love of Christ, Light of the world. May Mary Most Holy, the consecrated Woman, help you to live to the full your special vocation and mission in the Church for the world’s salvation.

HOMILY OF HIS HOLINESS BENEDICT XVI St. Peter’s Basilica Saturday, 2 February 2013

In his account of the infancy of Jesus St Luke emphasizes how faithful Mary and Joseph were to the Law of the Lord. They fulfilled with profound devotion all the prescriptions prescribed following the birth of a firstborn male. Two of them were very ancient prescriptions: one concerns the mother and the other the newborn child. The woman was required to abstain from ritual practices for forty days, after which she was to offer a double sacrifice: a lamb as a burnt offering and a turtle-dove as a sin offering; but if she were poor, she could offer a pair of turtle doves or two young pigeons (cf. Lev 12:1-8).

St Luke explained that Mary and Joseph offer the sacrifice of the poor (cf. 2:24) in order to emphasize that Jesus was born into a family of simple people, lowly but of steadfast faith: a family that belonged to the poor of Israel who form the true People of God. For the first-born male who, according to Mosaic Law, was set apart for God, redemption was prescribed instead, established as an offering of five shekels to be paid to a priest in any place . This was in everlasting memory of the fact that in the time of Herod God saved the firstborn of the Jews (cf. Ex 13:11-16).

It is important to note that these two acts — the purification of the mother and the redemption of the son — did not require a visit to the Temple. However, Mary and Joseph wished to fulfil all the prescriptions in Jerusalem, and St Luke shows us how the entire scene converges on the Temple and thus focuses on Jesus who enters it. And it is here, precisely through the prescriptions of the Law, that the principal event is transformed, namely, it becomes the “presentation” of Jesus in the Temple of God, which means the act of offering the Son of the Most High to the Father who sent him (cf. Lk 1:32, 35).

The Evangelist’s account is confirmed by the words of the Prophet Malachi which we heard at the beginning of the First Reading: “Behold”, says the Lord, “I send my messenger to prepare the way before me, and the Lord whom you seek will suddenly come to his temple; the messenger of the covenant in whom you delight, behold, he is coming… he will purify the sons of Levi…. Then the offering… will be pleasing to the Lord” (3:1, 3, 4).

These words clearly make no mention of a child and yet they are fulfilled in Jesus because, thanks to the faith of his parents, he was taken to the Temple “immediately”; and in the act of his “presentation”, that is, the “offering” of him in person to God the Father, the themes of sacrifice and of the priesthood clearly transpire, as in the passage from the prophet. The Child Jesus, who is immediately presented in the Temple, is the same person who, as an adult, would purify the Temple (cf. Jn 2:13-22; Mk 11:15, 19ff). Above all he would make himself the sacrifice and the High Priest of the new Covenant.

This is also the perspective of the Letter to the Hebrews, a passage of which was proclaimed in the Second Reading, to strengthen the theme of the new priesthood: a priesthood — inaugurated by Jesus — which is existential : “For because he himself has suffered and been tempted, he is able to help those who are tempted ” (Heb 2:18). So it is that we also discover the topic of suffering, very pronounced in the Gospel passage in which Simeon imparts his prophecy concerning both the Child and the Mother: “Behold, this Child is set for the fall and rising of many in Israel, and for a sign that is spoken against (and, [to Mary], a sword will pierce through your own soul also)” (Lk 2:34-35).

The “salvation” that Jesus brought to his people, and which he embodies in himself, passed through the Cross, through the violent death that he was to vanquish and to transform with the sacrifice of his life through love. This sacrifice was already foretold in the act of the Presentation in the Temple , an act without any doubt motivated by the traditions of the old Covenant, but that was deeply enlivened by the fullness of faith and love, which correspond to the fullness of time, to the presence of God and of his Holy Spirit in Jesus. Indeed, the Spirit moved over the whole scene of the presentation of Jesus in the Temple and in particular over Simeon, but also over Anna .

The Spirit “Paraclete” brings consolation to Israel and motivates the steps and moves the hearts of those who await him. He is the Spirit who prompted the prophetic words of Simeon and Anna, words of blessing and praise of God, of faith in his Annointed One, of thanksgiving, for at last our eyes could see and our arms embrace “your salvation” (cf. 2:30).

“A light for revelation to the Gentiles, and for glory to your people Israel” (2:32). With these words Simeon describes the Messiah of the Lord, at the end of his hymn of blessing. The topic of light, that reechoes the first and second songs of the Servant of the Lord in the Deutero-Isaiah (cf. Is 42:6; 49:6), is vividly present in this liturgy. It was in fact opened by an evocative procession, in which the Superiors and General Superiors of the Institutes of consecrated life represented here took part and carried lit candles. This sign, specific to the liturgical tradition of this Feast, is deeply expressive. It shows the beauty and value of the consecrated life as a reflection of Christ’s light; a sign that recalls Mary’s entry into the Temple. The Virgin Mary, the Consecrated Woman par excellence, carried in her arms the Light himself, the Incarnate Word who came to dispel the darkness of the world with God’s love.

Dear consecrated brothers and sisters, you were all represented in that symbolic pilgrimage, which in the Year of Faith expresses even better your gathering together in the Church to be strengthened in faith and to renew the offering of yourselves to God. I address my most cordial greetings with affection to each one of you and to your Institutes and I thank you for coming. In the light of Christ, with the many charisms of contemplative and apostolic life, you cooperate in the Church’s life and mission in the world.

In this spirit of gratitude and communion I would like to address three invitations to you, so that you may fully enter through that “door of faith” which is always open to us (Apostolic Letter, Porta Fidei , n. 1).

I invite you in the first place to nourish a faith that can illuminate your vocation. For this I urge you to treasure, as on an inner pilgrimage, the memory of the “first love” with which the Lord Jesus Christ warmed your hearts, not out of nostalgia but in order to feed that flame. And for this it is necessary to be with him, in the silence of adoration; and thereb y reawaken the wish to share — and the joy of sharing — in his life, his decisions, the obedience of faith, the blessedness of the poor and the radical nature of love. Starting ever anew from this encounter of love, you leave everything to be with him and like him, to put yourselves at the service of God and your brothers and sisters (cf. Apostolic Exhortation Vita Consecrata , n. 1).

In the second place I invite you to have a faith that can recognize the wisdom of weakness. In the joys and afflictions of the present time, when the harshness and weight of the cross make themselves felt, do not doubt that the kenosis of Christ is already a paschal victory. Precisely in our limitations and weaknesses as human beings we are called to live conformation with Christ in an all-encompassing commitment which anticipates the eschatological perfection , to the extent that this is possible in time ( ibid ., n. 16). In a society of efficiency and success, your life, marked by the “humility” and frailty of the lowly, of empathy with those who have no voice, becomes an evangelical sign of contradiction.

Lastly, I invite you to renew the faith that makes you pilgrims bound for the future. By its nature the consecrated life is a pilgrimage of the spirit in quest of a Face that is sometimes revealed and sometimes veiled: “ Faciem tuam, Domine, requiram ” (Ps 27[26]:8). May this be the constant yearning of your heart, the fundamental criterion that guides you on your journey, both in small daily steps and in the most important decisions.

Do not join the ranks of the prophets of doom who proclaim the end or meaninglessness of the consecrated life in the Church in our day; rather, clothe yourselves in Jesus Christ and put on the armour of light — as St Paul urged (cf. Rom 13:11-14) — keeping awake and watchful. St Chromatius of Aquileia wrote: “Distance this peril from us so that we are never overcome by the heavy slumber of infidelity. Rather may he grant us his grace and his mercy, that we may watch, ever faithful to him. In fact our fidelity can watch in Christ ( Sermon 32, 4).

Dear brothers and sisters, the joy of consecrated life necessarily passes through participation in the cross of Christ. This is how it ways for Mary Most Holy. Hers is the suffering of the heart that is one with the Heart of the Son of God, pierced by love. From this wound God’s light flows and also from the suffering, sacrifice and self-giving of consecrated people who live through their love for God and for others, that shines the very light that evangelizes nations. On this feast I express in a special way to you, consecrated people, the hope that your lives may always have the flavour of evangelical parresia , so that in you the Good News may be lived, witnessed to, and proclaimed and may shine out as a word of truth (cf. Apostolic Letter Porta Fidei , n. 6). Amen.

Source: https://www.vatican.va/content/benedict-xvi/en/homilies/2013/documents/hf_ben-xvi_hom_20130202_vita-consacrata.html Emphasis mine.

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the presentation in the temple reflection

Catholic Daily Readings

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February 2 2024: Bible Verse of the Day – Feast of the Presentation of the Lord at the Temple, Fifth Day in the Octave of Christmas – Luke 2:22-40

“Now, Master, you may let your servant go in peace, according to your word, for my eyes have seen your salvation, which you prepared in the sight of all the peoples: a light for revelation to the Gentiles, and glory for your people Israel.” – Luke 2:22-40

Catholic Readings For Today

Feast of the Presentation of the Lord

Fifth Day in the Octave of Christmas

Today’s Morning Prayer

Today’s Bible Verse of the Day Reflections

We celebrate, today, the glorious event of Jesus being presented in the Temple by Mary and Joseph. Simeon, a “righteous and devout” man, had been waiting for this moment throughout his life. The passage above is what he spoke when the moment finally arrived.

This is a profound statement that came from a humble and faith-filled heart. Simeon was saying something like this: “Lord of Heaven and earth, my life is now complete.

I’ve seen Him. I’ve held Him. He is the one. He is the Messiah. There is nothing more I need in life. My life is fulfilled. I am now ready to die. My life has reached its purpose and culmination.”

Simeon, like any other ordinary human being, would have had many experiences in life. He would have had many ambitions and goals.

Many things he worked hard for. So for him to say that he was now ready to “go in peace” simply means that the purpose of his life was fulfilled and that all he has worked for and striven for has come to culmination in this moment.

That’s saying a lot! But it’s really a great witness for us in our daily lives and gives us an example of what we should strive for.

We see in this experience of Simeon that life must be about encountering Christ and fulfilling our purpose in accordance with God’s plan.

For Simeon, that purpose revealed to him through the gift of his faith, was to receive the Christ Child in the temple at His presentation and to then consecrate this Child to the Father in accordance with the law.

What is your mission and purpose in life? It will not be the same as Simeon but it will have similarities. God has a perfect plan for you that He will reveal to you in faith.

This calling and purpose will ultimately be about you receiving Christ in the temple of your heart and then praising and worshiping Him for all to see.

It will take on a unique form in accordance with the will of God for your life. But it will be as significant and important as Simeon’s calling and will be integral to the entire divine plan of salvation for the world.

Reflect, today, upon your own calling and mission in life. Don’t miss your call. Don’t miss your mission.

Continue to listen, anticipate, and act in faith as that plan unfolds so that you, too, may one day rejoice and “go in peace” confident that this calling has been fulfilled.

Prayer: Lord, I am Your servant. I seek Your will. Help me to respond to You in faith and openness and help me to say “Yes” to You so that my life will achieve the purpose for which I was made. I thank You for the witness of Simeon and pray that I, too, will one day rejoice that my life has been fulfilled. Jesus, I trust in You. Amen.

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A meditative guide to the Presentation of Jesus in the Temple

Public Domain

When reading the Bible, many scenes are described very briefly, with very few details. This makes it relatively easy to pass over an important event quickly, missing the depth of the symbolism hidden in the story.

One of the best things we can do is slowly read the Bible, chewing on every word and even placing ourselves into the scene. When we do this with our imagination, we can discover spiritual truths that we didn’t expect to find.

Here is a meditative guide to the event of Jesus’ presentation in the Temple, as laid out in The little book of the most holy child Jesus . It presents a beautiful meditation, allowing us time to think about every aspect of the biblical event and allow God’s grace to invade our hearts.

Let us enter the Temple of Jerusalem. The one great house of the true God in all the earth. Bright and rich with gold and colour and curious work. The house of prayer, the one place of sacrifice. The great altar of God stands there. Crowds pass to and fro to bring their offerings or to join in the never-ending worship. Unheeded through the crowds—unheeded because so lowly and quiet—a pair go up to the place of offering. A maiden bearing in her arms a Babe. By her side a staid and thoughtful man. They are Mary and Joseph, and they bring the little Jesus into the Temple. No longer the gloomy cave. The Holy Child and His parents pass through the crowds in the stately courts of the Temple, their hearts overflowing with joy and peace; but so quiet and of such low estate are they, that none seem to notice them. Yet that Babe is the Lord of the Temple, Lord of heaven and earth, of all creation. Heaven itself cannot contain His glory, nor countless angels worship Him enough or sound the praises due to Him. It is His will to be offered thus for the love of us, with all His glory hidden, in His Temple on earth. It is His will because it is the will of the Father who has loved us with an everlasting love. The crowds know not, as they press by, that it is their Savior and God. Yet Mary, whose only thought is to do the will of her Son, knows that she is offering a gift beyond all price, at once her first-born Son and her God. Aged Simeon, the holy servant of God, for years and years has come daily to the Temple with the hope of seeing this holy Babe. He was told by the Holy Spirit that he should not die before he had this great joy And now he takes the Child, his Lord, in his arms, a peaceful calm flows in upon his soul, and he is ready to die when the good God wills. Anna, too, the aged Prophetess, for this also had waited in the Temple for long years. Now she sees her heart’s desire. She reveals the Holy Child to the Jews; but little do they heed. They are taken up with this world, and love its pomps and grandeur so well that when they look upon its Lord and Maker they see but a little Infant like any other child of men. A poor Infant in a young maiden’s arms, Jesus, Thou art come to do Thy Father’s will. I desire to do that holy will in all things, whatever it may cost. I offer myself to Thee; do with me what Thou seest best, now and for evermore.

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Presentation in the Temple

Format for Holy Hour

Context: This Scripture passage that follows could be broken into four parts for meditation. Read each part by itself, beginning with the first, and then spend time reflecting upon each for a short while.

The first part (Luke 2:22–24) speaks of the act of obedience of Joseph and Mary to the Jewish law. Forty days after birth, a male child is to be presented in the temple to the Lord. For those who are poor, they can make an offering o f a pair of turtledoves, or two young pigeons, which is what Mary and Joseph choose to do.

The second part (Luke 2:25–32) presents the person of Simeon who was righteous and devout. God had revealed to him that he would see the Messiah with his own eyes before he died. Thus in these verses, you see Simeon taking the Christ Child and proclaiming his song of praise.

The third part (Luke 2:33–35) continues with Simeon, but in these verses you see Simeon turn his attention to Mary and Joseph, and especially Mary, as he speaks two profound prophecies. First that “this child is set for the fall and rising of many in Israel.” And second, that Mary’s heart will be pierced through with a sword of sorrow.

The fourth part (Luke 2:36–38) presents the elder prophetess Anna, who worshipped day and night in the temple and, like Simeon, came forward at this time by clear inspiration to give thanks and to witness to Who this Child was.

Scripture Reading: Luke 2:22–38

Reflection: Ponder the humility of Mary and Joseph as they offered the pair of turtledoves, or two young pigeons, rather than a lamb. (Silent Reflection)

But a Lamb was offered. This Child was the Lamb of God. God was offered to God. (Silent Reflection)

Read verses 25–32 over and over. Imagine the anticipation of this moment. Simeon had looked forward to it throughout his life. It was the central and most important moment of his life. After welcoming the Christ Child, he was ready to “go in peace.” He had no other reason to live. His life mission was complete. Ponder this man, Simeon. (Silent Reflection)

Ponder also how Simeon turned to Jesus’ mother and sai d, “…a sword will pierce through your own soul also.” What did our Blessed Mother think as she heard this? What did she feel? (Silent Reflection)

Imagine Anna. “She did not depart from the temple, worshiping with fasting and prayer night and day.” Anna was holy. Her life was consumed by worship of God. She was elderly. And now she saw, with her own eyes, the God whom she worshipped day and night . (Silent Reflection)

Introduction to Meditations for the Christmas Season

Birth of the Savior of the World
Humble Shepherds
Flight into Egypt, Massacre of Holy Innocents
Hidden Life, Finding in the Temple

Featured Image: Lodovico Carracci – Presentation in the Temple

Table of Contents

A Reflection on the Presentation

The Presentation of Jesus at the Temple by Giovanni Bellini, ca. 1469

And after the days of her purification, according to the law of Moses, were accomplished, they carried him to Jerusalem, to present him to the Lord: As it is written in the law of the Lord: Every male opening the womb shall be called holy to the Lord: And to offer a sacrifice, according as it is written in the law of the Lord, a pair of turtledoves, or two young pigeons: And behold there was a man in Jerusalem named Simeon, and this man was just and devout, waiting for the consolation of Israel; and the Holy Ghost was in him. And he had received an answer from the Holy Ghost, that he should not see death, before he had seen the Christ of the Lord. And he came by the Spirit into the temple. And when his parents brought in the child Jesus, to do for him according to the custom of the law,He also took him into his arms, and blessed God, and said:Now thou dost dismiss thy servant, O Lord, according to thy word in peace; Because my eyes have seen thy salvation, Which thou hast prepared before the face of all peoples: A light to the revelation of the Gentiles, and the glory of thy people Israel. And his father and mother were wondering at those things which were spoken concerning him.And Simeon blessed them, and said to Mary his mother: Behold this child is set for the fall, and for the resurrection of many in Israel, and for a sign which shall be contradicted; And thy own soul a sword shall pierce, that, out of many hearts, thoughts may be revealed. Luke 2:22-35

There were two aspects to Mosaic Law following the birth of a Hebrew child. According to the Law, a woman needed to undergo a period of purification 40 days after the birth of a male child. Secondly, a sin offering would be required to be made in the Temple. Although the Blessed Mother, by virtue of the virginal conception of Christ and her continued virginal integrity after His birth, was exempt from this aspect of Mosaic Law, it is a beautiful testament to her humility and obedience that she chose to submit to the Law, traveling to the Temple in Jerusalem with Joseph and baby Jesus to do so.

The typical sin offering was a lamb and a turtledove, but because of their poverty Mary and Joseph were allowed to make a sacrifice of a pair of turtledoves or pigeons. It shouldn’t pass our observation here that Mary was indeed presenting and giving her son to God, following the Jewish precept of offering the first born son to the service of God. This offering would be fully manifested 33 years later when He would become the unblemished lamb sacrificed as expiation for the sins of all mankind.

The Holy Family was met at the Temple by Simeon, who inspired by the Holy Spirit, recognized the babe as the promised Messiah. He took the Child in his arms and made several prophecies regarding Jesus and His mother. In particular that Jesus would be a sign of contradiction, destined for the salvation of the world and the Blessed Mother’s fate would be closely tied to her son’s even sharing in his suffering and redemptive work.

The painting of this scene between Mary, Jesus, and Simeon by Giovanni Bellini is a fantastic work of Renaissance art. Mary and Simeon intently hold each others’ gaze; sharing this intimate moment of revelation. The Child is wrapped tightly in swaddling clothes but one cannot help but notice how similar they appear to burial wrappings–a symbol and foreshadowing of the prophecy just spoken by the holy man.

The Feast of the Presentation, celebrated on February 2, is often referred to as The Feast of the Purification of the Blessed Virgin Mary or Candlemas. A lovely tradition on this feast is the blessing of beeswax candles by the priest to be used throughout the year and in a procession for the feast–making a lovely connection to the prophecy by Simeon that Jesus would be “a light to the Gentiles”.

This brings us to a neat little aside. What do Candlemas and Ground Hog Day have in common besides falling on the same day? Both have fun connections to the prediction of the end of winter weather. Just as Punxsutawny Phil predicts 6 more weeks of winter if he sees and is frightened by his shadow, the weather on Candlemas makes a similar prediction:

If Candlemas be fair and bright;

Come winter, have another fight.

If Candlemas bring clouds and rain;

Go winter, and come not again.

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Sunday Connection

The presentation of the lord.

God speaks to us in many ways, including through the Sunday Scripture readings. The Sunday Connection provides useful background and activities to better understand the upcoming Sunday's Scripture readings, helping you to connect the Scripture to daily life in a meaningful way.

Wednesday, February 2, 2022

Readings & Background

First Reading Malachi 3:1–4 The Lord you seek will come to the temple. Responsorial Psalm Psalm 24:7,8,9,10 The Lord is the king of glory. Second Reading Hebrews 2:14–18 Jesus became like us in order to save us. Gospel Reading Luke 2:22–40 (Shorter Form: Luke 2:22–32) Simeon recognizes the infant Jesus as the promised Messiah.

Background on the Gospel Today the Church celebrates the Feast of the Presentation of Jesus in the temple. The Presentation, which is celebrated 40 days after Christmas, is not mentioned in the other Gospels. Only Luke tells the story, most likely because he writes for Gentile Christians who are not familiar with the Jewish rite of presentation and purification. In addition, the intent of Luke’s Gospel is to show that God’s promise to Israel, fulfilled in Jesus, extends to Gentiles.

Luke recognizes Joseph and Mary as faithful Jews who bring Jesus to the Temple in Jerusalem. Here they present their firstborn son to the Lord. Jesus is thus consecrated as required by the Law of Moses. Present in the temple at this time are Simeon and Anna. Both are awaiting the restoration of God’s rule in Israel.

Simeon had been promised by the Holy Spirit that he would see Christ the Lord, the Messiah, before he died. The holy man immediately recognized the infant Jesus as the promised Savior, a “light for revelation to the Gentiles, and glory for your people Israel.” Anna also recognized Jesus as the fulfillment of the promise of redemption and spoke about him to all.

Gospel Reading Luke 2:22–40 (Shorter Form: Luke 2:22–32) Simeon recognizes the infant Jesus as the promised Messiah.

Making the Connection (Grades 1, 2, and 3) Children at this age like to receive gifts. Simeon and Anna and the people of Israel waited hopefully for the greatest gift of all—a Savior. We too must prove ourselves faithful followers of Jesus by being “gifts” to all we meet. Materials Needed

Presentation written on a sign or chalkboard
Symbols of Baptism, such as holy water, candle, oil, white garment, and/or baptismal certificate

Preparation for the Scripture Readings

Say: In the Gospel Reading for the Presentation of the Lord, we hear about Jesus’ Presentation. Does anyone recognize inside this long word a shorter word that would help us understand the reading? (present) Surely we know what a present is. Raise your hand if you’ve ever received a present. What’s another word we use to describe a present? (a gift) That’s right. Jesus is the greatest, the greatest gift we have ever received.
Explain: The Gospel for this feast day is long so we are going to read only part of it. Listen carefully and then we’ll talk about it afterward. Read aloud Luke 2:22–32, omitting verse 23 if desired.
Say: Mary and Joseph brought Jesus to the Temple to be presented to God. Your mother and father also brought you to church to be presented to God. Look at the items in the front of the room. What are they a sign of? (Baptism) That’s right. Your parents presented you to God in church just as Jesus’ parents presented him to God in the Temple. Baptism is the first sacrament we receive.
Continue: When Mary and Joseph arrived with baby Jesus, a holy man named Simeon was in the Temple. He was waiting for someone who would save him and all the people of Israel. He was waiting for a savior. Who is our Savior? (Jesus) Simeon knew the minute he saw the baby Jesus that he was the one he was waiting for—a Savior for all people. Simeon recognized the birth of Jesus as a great gift.
Say: We recognize, just as Simeon did, that Jesus is the greatest gift ever given. All of us who are followers of Jesus are also asked to be “gifts” to others by caring for them. What are some ways we can show we care? (Accept all reasonable answers.)
Conclude by praying the Glory Be to the Father with the children.

Making the Connection (Grades 4, 5, and 6) At this age, children are familiar with their parents or other adults introducing them to people they have not met before. Explain that Jesus, too, was “introduced” by Mary and Joseph to God. Materials Needed

Collection basket of “play” money
Say: This Gospel is probably not familiar to most of us. It is read on the Feast of the Presentation of the Lord, which is celebrated yearly on February 2.
Ask: What do you understand by the word presentation? (Accept all reasonable responses.) A presentation can be the introduction of a new product or a new idea or a new person. Let’s listen to this Sunday’s Gospel. Think about which definition applies.
Read aloud Luke 2:22–32, omitting verse 23 if desired.
Continue: In today’s reading, who or what is being presented? (Jesus) Who is presenting him? (Mary and Joseph) What was the name of the man in the temple? (Simeon) Whom did he recognize Jesus as? (the promised Savior) What was Simeon’s reaction? (He broke into prayer.) What had God had promised Simeon because of his great faith? (He wouldn’t die before seeing the Savior.)
Say: I didn’t expect you to remember all the answers after hearing the Gospel only one time. The important thing to remember is that God kept his promise by sending his Son to be our Savior.
Ask the children why there is a collection basket with “money” up front. Remind the children that in the Gospel story, “[Mary and Joseph took Jesus] to present him to the Lord . . . and to offer the sacrifice of a pair of turtledoves or two young pigeons. . . .”
Explain: Everything that we have comes from God. From the beginning of time, people have offered sacrifice to pay homage to God and to thank him for his great gifts. Mary and Joseph offered turtledoves or pigeons. At Mass we offer gifts of money to support the spread of God’s Word and to care for people in need. As I pass this collection basket, take one “dollar bill” and write on it one thing you will do to show your love for God. Then put it in your pocket or in a drawer at home as a reminder until you do your good deed.
Say: Now spend some quiet time with Jesus—your Lord, your friend, and your Savior. After a few moments, pray the Sign of the Cross together.

Making the Connection (Grades 7 and 8) At this age, young people are encouraged to participate in extracurricular activities. Remind them that the Gospel, too, is a call to action. We read and study the Scripture to become better acquainted with the ways we can serve God. Materials Needed

Copies of Luke 2:25–40 (one per student)
Canned goods and other nonperishable food items

Preparation for the cripture Reading

Explain that this feast day’s Gospel is a reading for the Feast of the Presentation of the Lord, which is celebrated on February 2.
Pass out copies of the Scripture reading and ask a volunteer to read aloud verses 25–28 and 33–34a; another to read Simeon’s words: verses 29–32 and 34b–35; and one to read about Anna: verses 36–40. Encourage the readers to speak distinctly and reverently; ask the other young people to follow along silently.
When finished, ask the young people: How did Luke describe Simeon? (devout, anxious for the redemption of Israel) What promise did the Holy Spirit make to Simeon? (that he would not die until he had seen the Messiah of the Lord) How was Simeon able to recognize the baby Jesus as the Savior? (through the power of the Holy Spirit) Anna also recognized the infant Jesus as the Savior. What enabled her to do so? (She worshiped night and day, fasted, and prayed.)
Say: Both Simeon and Anna were holy persons whose lives were focused on the coming of the Savior. Even though Jesus was only a newborn, they recognized him because they were filled with the Holy Spirit.
Point out the canned goods and other items in the front of the room and ask why they are there. (Accept all reasonable answers.) Then say: We are also called to recognize Jesus. We will find him in others. Sometimes they simply need a kind word or acknowledgment; often they may need food or clothing.
Pray aloud: Let us pray that, like Simeon and Anna, we too will be filled with the Holy Spirit so that we can recognize the goodness and holiness in all the people we meet and have the courage to help where needed. Come, Holy Spirit, fill our hearts with compassion and kindle in us the fire of your love. Amen.

Family Connection Today we celebrate the Feast of the Presentation of the Lord. Discuss with the family the persons of Simeon and Anna as they meet Jesus. (Luke 2: 25–40)

Because Simeon and Anna lived lives of prayer and fasting in the Temple, they were filled with the Spirit of God. That is why they were able to identify Jesus as the Savior even though Jesus was only a baby. To these two holy people, he was recognizable as the Redeemer who had been promised. Simeon described Jesus as “a light for revelation to the Gentiles, and glory for your people Israel.”

We too are called to recognize Jesus as Lord. Together as a family discuss ways to recognize Jesus as Lord by praying and attending Mass, fasting, and serving others. As a family, decide on one specific sacrifice you can make in order to alleviate the suffering or need of someone you know.

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Presentation of the Lord in the Temple

December 29 , Wednesday, Octave of Christmas Daily Readings: 1 John 2:3-11 & Luke 2: 22 – 35

Known originally as the Feast of the Purification of the Blessed Virgin, the Feast of the Presentation of the Lord is a relatively ancient celebration. The Church at Jerusalem observed the feast as early as the first half of the fourth century and likely earlier.

Nunc Dimittis (Canticle of Simeon; Luke 2: 29-32): "Now thou dost dismiss thy servant, O Lord, according to thy word in peace; because my eyes have seen thy salvation, which thou hast prepared before the face of all peoples: a light to the revelation of the Gentiles, and the glory of thy people Israel."

Other Names for the Feast: Candlemas, the Feast of the Purification of the Virgin, the Meeting of the Lord, the Presentation of Jesus in the Temple.

The gospel text of the day consists of the presentation of Jesus in the Temple, the purification of Mary and the Song of Simeon. Simeon's point is that not everyone will recognize God's coming in Jesus. Jesus will be rejected and treated as someone to be opposed.

Even His mother will have to share in His sufferings. Jesus came not to make us comfortable but to wake us up from our sleep and this is what Simeon had prophesied. He came to challenge our way of looking at the world. This challenge is not easy to accept because it means that many of our preconceived ideas and notions will have to be given up and we will have to start anew. It is easier and more comfortable to live the selfish and self-centered lives that we are used to rather than be concerned about others.

Let us reveal that the presence of Jesus has changed our lives for the better.

Radio Veritas Asia (RVA) , a media platform of the Catholic Church, aims to share Christ. RVA started in 1969 as a continental Catholic radio station to serve Asian countries in their respective local language, thus earning the tag “the Voice of Asian Christianity.” Responding to the emerging context, RVA embraced media platforms to connect with the global Asian audience via its 21 language websites and various social media platforms.

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Fourth Joyful Mystery— The Presentation in the Temple

By: Guest blogger on February 7th, 2023

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Fourth Joyful Mystery— The Presentation in the Temple

Joyful Mysteries of the Rosary | To Jesus Through Mary | how to pray the rosary

Forty days after His miraculous birth, Jesus was brought to the Temple by Mary and Joseph to be formally consecrated to the Lord.

As I think about this event in the life of Christ, my heart and mind are drawn to Mary. What was she thinking and feeling when she walked into the Temple—a mere forty days postpartum? Was she exhausted? In pain, her body still healing from giving birth?

Was she still reeling from the miraculous events in Bethlehem? Pondering the visits by the shepherd and the choirs of angels that announced her Son’s birth?

I imagine Mary and Joseph walking into the Temple, proud yet exhausted. Excited for this moment in their Son’s life, but also, maybe ready to be home.

I imagine that Mary and Joseph, like most new parents, were settling into their new normal. A routine that revolved around nursing and diapers and sleeping when Jesus slept. Perhaps, in the quiet of their home, the miraculous was fading into the ordinary, the gentle rhythm of life with a newborn taking hold of the household.

And then, suddenly, during a ritual with prescribed actions and words, something unexpected happened. The predictable and ordinary were overtaken by the extraordinary.

Someone intrudes on their family moment.

Simeon’s pronouncements, his recognition of the Messiah, must have hit Mary like a thunderbolt. His words a reminder that this Child belonged to more than just her- He was destined for the rise and fall of many so that the hearts of many would be revealed.

The Gospels mention only a few moments of Jesus’ childhood, but in each of them, we see Mary sharing her Son with others at what usually would have been intimate family moments. She welcomed the shepherds at His birth. She opened her arms and allowed Simeon and Anna to hold her Baby. And later, she will realize He has left her side on a family pilgrimage. She finds Him teaching in the Temple, only to be reminded that He has work to do.

Time and again, I am grateful that the Mother of Christ opens her arms to me, as she did in each of those moments, making space for me close to her Son. She does not get frustrated at sharing Him; she welcomes any and all into her family.

Click here to learn how to pray the Rosary.

Colleen Pressprich is a wife and mom with a passion for helping other families grow their domestic church. Author of Marian Consecration for Young Children and The Women Doctors of the Church . You can read more of her writing at ElevatorToHeaven.com.

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The presentation of Jesus in the temple in Luke 2

The lectionary reading for Epiphany 4 in Year C is Luke 2.22–40 as we celebrate the Presentation of Jesus in the temple in Jerusalem; this is also celebrated as the feast of Candlemas(s) and in many churches it marks the formal end of the Christmas season. (In the Church of England lectionary, we have this reading both for Epiphany 4 and the Presentation, though other versions of the RCL continue reading in Luke 4 for Epiphany 4. In Years A and B, the readings for Epiphany 4 are from Matthew 5 and Mark 1.)

If you are following Luke in the lectionary, this will all feel slightly odd; last week we heard about the beginning of Jesus’ teaching ministry in the synagogue in Nazareth, and have already reflected on the ministry of John the Baptist and Jesus’ own baptism, as well as the miracle in Cana . So this is a step back in the narrative before we move on to the catch of fish in Luke 5 and then loop back again to the temptations of Jesus at the beginning of Lent. It feels a bit like playing gospel narrative hop-scotch!

James Blandford-Baker and I discuss the passage in the video here; below it you can find the usual article discussing the text in detail underneath it.

This section in Luke 2 continues Luke’s unique nativity material; Matthew moves straight from the events surround the birth, including the visit of the Magi and the flight to Egypt, to the ministry of John the Baptist. But, in keeping with first-century expectations of a ‘life’ of a significant person, Luke offers (brief) descriptions of Jesus’ upbringing, including the episode in the temple when he is 12 years old.

The narrative once more includes three characteristic emphases of Luke’s work: the importance of Jewish pious devotion as the context for all that happens; the active role of the Spirit in directing events; and the understanding of Jesus as the fulfilment of eschatological hopes.

1. Jewish pious devotion

The whole narrative section begins and ends with an emphasis on pious devotion in fulfilment of the requirements of the law; the ‘requirement of the law of Moses’ in Luke 2.20 is matched by ‘required by the law of the Lord’ in Luke 2.39. We have already been told that Jesus was circumcised (and named) on the eighth day in the previous verse, and now Luke describes two important acts that follow on, the purification of Mary and the dedication of the child, interleaved as chiasm:

A ‘purification rites’ B ‘present him to the Lord’ B’ ‘as it is written… “every male is to be consecrated..”‘ A’ ‘to offer the sacrifice…’

The regulation cited in the outer theme A–A’ is set out in Lev 12.1–8; a woman who has given birth is ceremonially unclean (which, note, has nothing to do with sin) for different lengths of time (depending on whether the child born is a boy or a girl) in this case, for 33 days, so we are a month on from the date of circumcision. It is often noted in preaching that Mary and Joseph offer the more affordable of the two possible sacrifices as a concession to poverty—but in fact Luke makes nothing of this, and the emphasis is not on this, but on their compliance with the requirements set out in the Law. And we need to beware of projecting our own socio-economic framework on a different culture, where even skilled craftsmen might still be not far from subsistence living. Like other aspects of the birth narrative, this doesn’t really suggest that they were particularly poor ; it just identifies them as ordinary .

The inner theme of Jesus’ presentation comes from the offering and redemption of the first-born sons (and animals) set out in the Exodus narratives. This offering and redemption appears to have two explanations. The first is in connection with the Passover deliverance itself; in Exodus 13.1–16, the firstborn are to be dedicated to and redeemed from the Lord in parallel with the loss of the firstborn of the Egyptians when the angel of death passes over.

This offering of the firstborn is reiterated in Num 18.14–16, though now in the context of the priestly role of the the tribe of Levi. This goes back to the incident of the Golden Calf in Ex 32; whilst those in the other tribes committed idolatry by bowing down to the calf, the tribe of Levi alone kept themselves pure, so that we read in Num 3.11–12 that the tribe of Levi now has this priestly task .

Originally, God intended that the first-born of each Jewish family would be a kohen – i.e. that family’s representative to the Holy Temple. (Exodus 13:1-2, Exodus 24:5 Rashi) But then came the incident of the Golden Calf. When Moses came down from Mount Sinai and smashed the tablets, he issued everyone an ultimatum: “Make your choice – either God or the idol.” Only the tribe of Levi came to the side of God. At that point, God decreed that each family’s first-born would forfeit their “kohen” status – and henceforth all the kohanim would come from the tribe of Levi. (Numbers 3:11-12)

What is striking in Luke’s narrative is that, though Jesus is dedicated to the Lord in the temple, he is not redeemed and thus exempted from priestly service. Like Hannah’s dedication of Samuel in 1 Samuel 1.24–28, Jesus remains dedicated to the Lord, which makes the episode in the temple when Jesus is 12 seem to follow on quite naturally. It also signals that Jesus’ ministry will restore to God’s people their priestly role, an idea that is picked up in Revelation as one of its points of connecting with Luke’s gospel. In Rev 1.5–6, Jesus is the one who has ‘freed us from our sins’ and ‘made us to be a kingdom and priests’ to serve God, taking up the pre-Golden-Calf language of Ex 19.6. In Rev 7.3, God’s people are sealed on their foreheads with the seal of the living God, which turns out in Rev 14.1 to be the name of the lamb and God, and by Rev 22.4 this turns out to be the high-priestly adornment as they do priestly service in the presence of God in the New Jerusalem which is shaped as a cube like a giant Holy of Holies.

The integration of these two rites serves to emphasise Mary and Joseph as pious observant Jews, which has two effects. First, it undoes the common claim that Jesus welcomed the outsider, but rebuked the religious; throughout Luke it is both the religiously observant and the ‘sinner’ who hears the good news. Second, it contributes to a consistent assertion that God honours the devotion of his people, a theme continued in Acts as the early followers of Jesus continue to worship in the temple.

2. The role of the Holy Spirit

The emphasis on pious devotion is interweaved in this passage with the importance of the role of the Spirit, just as it has already been in the case of Mary (humbly devoted and then clothed with the Spirit and power) and will be in Jesus’ temptations (disciplined obedience which leads to being filled with the power of the Spirit).

Simeon is ‘righteous and devout’ ( dikaios kai eulabes ); the term for ‘devout’ here only occurs in Luke’s writings (Acts 2.5, 8.2 and 22.12) but its cognates also occur in Heb 5.7, 11.7 and 12.28 to describe Jesus, Noah and the gathered followers of Jesus in worship. Although the ‘righteous’ are contrasted with the ‘sinners’ Jesus has come to call to repentance, it is clear in Luke (and especially in Matthew) that being ‘righteous’ is a positive quality to be desired and pursued. But along with this, there is a threefold emphasis on the Spirit: the Spirit is ‘upon him’; the Spirit has ‘revealed to him’ that he will see the Messiah; and the Spirit ‘moves him’ to go to the temple at that moment. It is safe to assume that the Spirit has also moved him, like Mary and Zechariah before him, to utter a prophetic oracle often now known by its opening line in Latin translation, the Nunc Dimittis (‘Now you dismiss…’). Given the juxtaposition of pious devotion and the Spirit, it seems fitting that Simeon’s prophetic utterances now finds its place in Anglican pious devotion as part of Night Prayer in Common Worship (previously in Evening Prayer in the BCP).

The description of the prophetess Anna provides a parallel with the description of Simeon, as one of Luke’s many male-female pairs. Her pious devotion is expressed in narrative terms, as she prays and fasts in the temple in her widowhood. The detail on fasting reflects a special interest of Luke; he offers us detail that the other gospels omit, namely that Jewish devotion involved ‘frequent’ fasting (Luke 5.33), and that this took place on two days a week (Luke 18.12) which we know from the Didache happened to be Mondays and Thursdays. Luke makes much of meals and eating, as symbolising messianic rejoicing; as its converse, fasting symbolises both sorry for sin and exile, and a longing for the messiah to come. Thus here is is connected with Anna’s anticipation of the ‘redemption of Jerusalem’ (the city serving as a metonym for the whole nation). Luke doesn’t mention the Spirit explicitly in relation to Anna, but like Simeon she offers a prophetic comment on the child.

We might say that, for Luke, the disciplines of pious devotion form the vessel into which he pours his Spirit, and without the Spirit such a vessel is empty. On the other hand, the work of the Spirit issues in these devotions of discipline, and without such disciplines the work of the Spirit is incomplete.

3. The fulfilment of God’s promise

The statements of both Simeon (recorded in detail) and Anna (offered in summary) are saturated with the theme of the eschatological fulfilment of the promise of God, as have (in their different ways) the first two of the three canticles in this part of the gospel. This theme will be repeated again in both the ministry of John the Baptist and the teaching of Jesus in Nazareth. There are some important things worth noting about the nature of this fulfilment.

First, Simeon follows Mary in seeing God’s promises already fulfilled in the person of Jesus. Where Zachariah, in the Benedictus, retains a future sense, Simeon (with the Magnificat) uses the language of realised salvation. Even though all that was promised has not yet happened, the confidence in the person of Jesus is such that it is as if we already have all the answers to the hopes that we longed for.

Second, this fulfilment is rooted in Scripture . Every line of the Nunc Dimittis echoes one of the promises in Isaiah 40–66.

And the glory of the LORD will be revealed, and all people will see it together. (Is 40.5) I will keep you and will make you to be a covenant for the people and a light for the Gentiles. (Is 42.6) Arise, shine, for your light has come, and the glory of the LORD rises upon you. (Is 60.1)

(See also Is 46.13, 49.6, 52.10 and 56.1).

Thirdly, this biblical pattern of promise is also personally fulfilled . Just as God has promised something to his people, which he now fulfils in Jesus, so God has promised something to Simeon (that he will not die…) which he now fulfils in Simeon’s encounter with Jesus (…until he has seen with his own eyes). The Spirit of God in Simeon has brought the word of God to Simeon, just as the Spirit has brought the word of God to his people in scripture.

Fourth, all these announcements are marked by joy and wonder , as have all the events around Jesus’ birth, both for those bringing the word of disclosure and for those who hear those words. The theme of joy continues to be a significant part of Luke’s account, both in the gospel and in Acts.

Fifth, and in some contrast, they also include warnings of division and pain . This will affect both the nation (‘the rising and falling of many’, Luke 2.34) and the individuals involved, especially Mary herself. The ‘sword that pierces her heart’ (Luke 2.35) might refer to the demotion of Mary in importance for Jesus as she takes second place to the imperative of gospel ministry, but it surely reaches its clearest fulfilment in her witnessing her son’s excruciating death on the cross.

Joel Green, in his NIC commentary on Luke, notes the wide number of themes in this short passage which interconnect with themes already present from the beginning of the third gospel.

There is much to learn from the individuals in the narrative, but if we are going to focus on the most important thing in preaching (not what we must do but what God has already done) we might note in this passage that God honours pious devotion, God sends his Spirit to guide, reveal and speak, and God fulfils all his promises in the person of Jesus.

(The artwork at the top is The Presentation of the Christ Child in the Temple by Philippe de Champaigne , 1648.)

We will look at: t he background to this language in Jewish thinking; Jesus’ teaching in Matthew 24 and Mark 13; t he Rapture—what is it, and does the Bible really teach it; w hat the New Testament says about ‘tribulation’; t he beast, the antichrist, and the Millennium in Rev 20; t he significance of the state of Israel.

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10 thoughts on “The presentation of Jesus in the temple in Luke 2”

Ian, One of the striking aspects concerning Jesus to be found in these early chapters of Luke is the stress on his authority and power : “He will baptise you with the Holy Spirit and with fire” [1:16] ; “Jesus, full of the Holy Spirit —and was led by the Spirit in desert”[4:1]; and “Jesus returned to Galilee in the power of the Spirit —–and he taught in their synagogues, and everyone praised him.” [4:14]. And yet – in Nazareth? They too recognized this authority and power, but if we allow Mark to contribute to this scene, it compliments what Luke is declaiming: “He could not do any miracles there — — he was amazed at their lack if faith” (ESV -“unbelief”) [Mark 6: 5-6]. Jesus did not acquiesce in this atmosphere of outright hostility and venom. He did not try to placate his detractors. On the contrary he went on the offensive (not, I hasten to add, by his attitude and demeanour, but by employing the Tanach to devastating effect)! There are (at least ) two conclusions to be drawn from this:- First, This passage illuminates the forcefulness, the singlemindedness and the refusal to compromise the truth of the Word of God; something that is clearly exhibited, not only in Christ’s preaching/teaching , but in his whole being. Secondly, this encounter begins a train of events (and continued in The Acts) which reveal that being empowered by the Holy Spirit does not neseassarily lead to unalloyed bliss. On the contrary, it led to persecution and death. And it is no different for this generation!

Yes, I would agree with you. I note quite often in the texts on Luke that he specifically makes reference to power, sometimes where the other gospels omit it.

I think this continues through Acts—the apostles exercise a spiritual power which is at odds with the institutional power of the Jewish leaders.

Than you Ian. You put a lot of work into these posts.

Does Jesus not being ‘redeemed’ also point to his sinlessness; there was no need for him to be redeemed?

You speak of Jesus’ priestly role. I agree. Christ acted as a priest but was not formally a priest. Sometimes we lose sight of the book of Hebrews – if Jesus were on earth he would not be a priest. He came from the wrong tribe. And so his priesthood comes through Melchizedek. It functions from heaven as part of his enthronement and his indestructible life.

Your point that all God’s people are now priests is intriguing. We are all kings too. I’m wondering if the Bible comments on the democratising dynamic. Christ has made us a kingdom of priests. Is this the work of the indwelling Spirit that equips us for a priestly role?

Ian Paul – that was a very nice post – many thanks for putting it up and all the work you put into it.

One issue that arises is pious devotion. Some of the things you mention were clearly prescribed in the Pentateuch; they are meticulously following these things, but they belong to the ceremonial law which was fulfilled and no longer plays any role (circumcision, the length of time one is ceremonially unclean after birth, what one is supposed to do at the end of this period, etc …).

Other things don’t seem to fall into this category. Is there any mention in the Pentateuch of fasting, specifically on Mondays and Thursdays?

So I’m wondering – what would constitute `pious devotion’ which is pleasing to God for Christians living in the 21st century? Clearly the Pharisees thought that their rigorous lifestyle corresponded to `pious devotion’, but Jesus only has condemnation for them. So – what should we be doing?

” – the apostles exercise a spiritual power which is at odds with the institutional power of the Jewish leaders”. Absolutely true! However let’s bring this up to date. “In the last days —- there will be times of difficulty ——–“. There will be those who have “the appearance of godliness but denying its power”. Without entering into a debate on the meaning of the last days, we are now witnessing a Westernised Christianity (not least within Anglicanism) which possesses a form of institutional *authority” – but with a growing declivity in *spiritual power* ; a manifestation I would suggest of a desire, among other things, to recreate a Jesus Christ who somehow conforms to the ever present need in some quarters for *relevancy* (conformity?) to secular values; a Jesus, perhaps, who in response to the question ” Is this not Joseph’s son ?” would probably have answered: ” That doesn’t matter really. I’m only here for you”.

Colin – perhaps true where you are. Right now, I’m living in a Catholic country, where the regime panders to the ultra-religious head bangers. They’re certainly not trying to recreate a Jesus Christ who conforms to secular values – quite the opposite.

How does one comment regarding a situation where information regarding the country is non-existent and where the ecclestical information is sparse – except to say that I have a long- standing, working knowledge of a European country with a Catholic majority. As far as I am concerned, what you have presented Jock is the exception; not the rule!

Colin – yes – I think you hit the nail on the head there.

Apologies for giving “ecclesiastical” short shrift!

Colin – absolutely no problem – you’re right about it being the exception. I’d simply prefer not to go any further down that road and give details, since Ian Paul put up a very nice post – and I don’t want to be responsible for taking the comments section `off topic’.

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Ian Paul: theologian, author, speaker, academic consultant. Adjunct Professor, Fuller Theological Seminary ; Associate Minister, St Nic's, Nottingham ; Managing Editor, Grove Books ; member of General Synod. Mac user; chocoholic. Tweets at @psephizo

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Luke 2:22-35 New English Translation

Jesus’ presentation at the temple.

22 Now [ a ] when the time came for their [ b ] purification according to the law of Moses, Joseph and Mary [ c ] brought Jesus [ d ] up to Jerusalem to present him to the Lord 23 (just as it is written in the law of the Lord, “ Every firstborn male [ e ] will be set apart to the Lord ” [ f ] ), 24 and to offer a sacrifice according to what is specified in the law of the Lord, a pair of doves [ g ] or two young pigeons . [ h ]

The Prophecy of Simeon

25 Now [ i ] there was a man in Jerusalem named Simeon who was righteous [ j ] and devout, looking for the restoration [ k ] of Israel, and the Holy Spirit [ l ] was upon him. 26 It [ m ] had been revealed [ n ] to him by the Holy Spirit that he would not die [ o ] before [ p ] he had seen the Lord’s Christ. [ q ] 27 So [ r ] Simeon, [ s ] directed by the Spirit, [ t ] came into the temple courts, [ u ] and when the parents brought in the child Jesus to do for him what was customary according to the law, [ v ] 28 Simeon [ w ] took him in his arms and blessed God, saying, [ x ]

29 “Now, according to your word, [ y ] Sovereign Lord, [ z ] permit [ aa ] your servant [ ab ] to depart [ ac ] in peace. 30 For my eyes have seen your salvation [ ad ] 31 that you have prepared in the presence of all peoples: [ ae ] 32 a light, [ af ] for revelation to the Gentiles, and for glory [ ag ] to your people Israel.”

33 So [ ah ] the child’s [ ai ] father [ aj ] and mother were amazed [ ak ] at what was said about him. 34 Then [ al ] Simeon blessed them and said to his mother Mary, “Listen carefully: [ am ] This child [ an ] is destined to be the cause of the falling and rising [ ao ] of many in Israel and to be a sign that will be rejected. [ ap ] 35 Indeed, as a result of him the thoughts [ aq ] of many hearts will be revealed [ ar ] —and a sword [ as ] will pierce your own soul as well!” [ at ]

Luke 2:22 tn Here καί ( kai ) has been translated as “now” to indicate the transition to a new topic.
Luke 2:22 tc The translation follows most mss , including early and significant ones ( א A B L). Some copyists, aware that the purification law applied to women only, produced mss (76 it pt vg [though the Latin word eius could be either masculine or feminine]) that read “her purification.” But the extant evidence for an unambiguous “her” is shut up to one late minuscule (codex 76) and a couple of patristic citations of dubious worth (Pseudo-Athanasius whose date is unknown, and the Catenae in euangelia Lucae et Joannis , edited by J. A. Cramer. The Catenae is a work of collected patristic sayings whose exact source is unknown [thus, it could come from a period covering hundreds of years]). A few other witnesses (D lat) read “his purification.” The KJV has “her purification,” following Beza’s Greek text (essentially a revision of Erasmus’). Erasmus did not have it in any of his five editions. Most likely Beza put in the feminine form αὐτῆς ( autēs ) because, recognizing that the eius found in several Latin mss could be read either as a masculine or a feminine, he made the contextually more satisfying choice of the feminine. Perhaps it crept into one or two late Greek witnesses via this interpretive Latin back-translation. So the evidence for the feminine singular is virtually nonexistent, while the masculine singular αὐτοῦ ( autou , “his”) was a clear scribal blunder. There can be no doubt that “ their purification” is the authentic reading. tn Or “when the days of their purification were completed.” In addition to the textual problem concerning the plural pronoun (which apparently includes Joseph in the process) there is also a question whether the term translated “purification” ( καθαρισμός , katharismos ) refers to the time period prescribed by the Mosaic law or to the offering itself which marked the end of the time period (cf. NLT, “it was time for the purification offering”). sn Exegetically the plural pronoun “their” creates a problem. It was Mary’s purification that was required by law, forty days after the birth ( Lev 12:2-4 ). However, it is possible that Joseph shared in a need to be purified by having to help with the birth or that they also dedicated the child as a first born ( Exod 13:2 ), which would also require a sacrifice that Joseph would bring. Luke’s point is that the parents followed the law. They were pious.
Luke 2:22 tn Grk “they”; the referents (Joseph and Mary) have been specified in the translation for clarity.
Luke 2:22 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
Luke 2:23 tn Grk “every male that opens the womb” (an idiom for the firstborn male).
Luke 2:23 sn An allusion to Exod 13:2 , 12 , 15 .
Luke 2:24 sn The offering of a pair of doves or two young pigeons , instead of a lamb, speaks of the humble roots of Jesus’ family—they apparently could not afford the expense of a lamb.
Luke 2:24 sn A quotation from Lev 12:8 ; 5:11 (LXX).
Luke 2:25 tn Grk “And behold.” Here καί ( kai ) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού ( idou ) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
Luke 2:25 tn Grk “This man was righteous.” The Greek text begins a new sentence here, but this was changed to a relative clause in the translation to avoid redundancy.
Luke 2:25 tn Or “deliverance,” “consolation.” sn The restoration of Israel refers to Simeon’s hope that the Messiah would come and deliver the nation ( Isa 40:1 ; 49:13 ; 51:3 ; 57:18 ; 61:2 ; 2 Bar . 44:7).
Luke 2:25 sn Once again, by mentioning the Holy Spirit , Luke stresses the prophetic enablement of a speaker. The Spirit has fallen on both men (Zechariah, 1:67 ) and women (Elizabeth, 1:41 ) in Luke 1-2 as they share the will of the Lord.
Luke 2:26 tn Grk “And it.” Here καί ( kai ) has not been translated because of differences between Greek and English style.
Luke 2:26 tn The use of the passive suggests a revelation by God, and in the OT the corresponding Hebrew term represented here by κεχρηματισμένον ( kechrēmatismenon ) indicated some form of direct revelation from God ( Jer 25:30 ; 33:2 ; Job 40:8 ).
Luke 2:26 tn Grk “would not see death” (an idiom for dying).
Luke 2:26 tn On the grammar of this temporal clause, see BDF §§383.3; 395.
Luke 2:26 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” sn The revelation to Simeon that he would not die before he had seen the Lord ’ s Christ is yet another example of a promise fulfilled in Luke 1-2 . Also, see the note on Christ in 2:11 .
Luke 2:27 tn Here καί ( kai ) has been translated as “so” to indicate the consequential nature of the action.
Luke 2:27 tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.
Luke 2:27 tn Grk “So in the Spirit” or “So by the Spirit,” but since it refers to the Spirit’s direction the expanded translation “directed by the Spirit” is used here.
Luke 2:27 tn Grk “the temple.” sn The temple courts is a reference to the larger temple area, not the holy place. Simeon was either in the court of the Gentiles or the court of women, since Mary was present.
Luke 2:27 tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24 .
Luke 2:28 tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.
Luke 2:28 tn Grk “and said.” The finite verb in Greek has been replaced with a participle in English to improve the smoothness of the translation.
Luke 2:29 sn The phrase according to your word again emphasizes that God will perform his promise.
Luke 2:29 tn The Greek word translated here by “Sovereign Lord” is δεσπότης ( despotēs ).
Luke 2:29 sn This short prophetic declaration is sometimes called the Nunc dimittis , which comes from the opening phrase of the saying in Latin, “now dismiss,” a fairly literal translation of the Greek verb ἀπολύεις ( apolueis , “now release”) in this verse.
Luke 2:29 tn Here the Greek word δοῦλος ( doulos , “slave”) has been translated “servant” since it acts almost as an honorific term for one specially chosen and appointed to carry out the Lord’s tasks. sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times ( Isa 43:10 ), but was especially associated with famous OT personalities, including such great men as Moses ( Josh 14:7 ), David ( Ps 89:3 ; cf. 2 Sam 7:5 , 8 ) and Elijah ( 2 Kgs 10:10 ); all these men were “servants (or slaves) of the Lord.”
Luke 2:29 tn Grk “now release your servant.”
Luke 2:30 sn To see Jesus, the Messiah, is to see God’s salvation .
Luke 2:31 sn Is the phrase all peoples a reference to Israel alone, or to both Israel and the Gentiles? The following verse makes it clear that all peoples includes Gentiles, another key Lukan emphasis ( Luke 24:47 ; Acts 10:34-43 ).
Luke 2:32 tn The syntax of this verse is disputed. Most read “light” and “glory” in parallelism, so Jesus is a light for revelation to the Gentiles and is glory to the people for Israel. Others see “light” ( 1:78-79 ) as a summary, while “revelation” and “glory” are parallel, so Jesus is light for all, but is revelation for the Gentiles and glory for Israel. Both readings make good sense and either could be correct, but Luke 1:78-79 and Acts 26:22-23 slightly favor this second option.
Luke 2:32 sn In other words, Jesus is a special cause for praise and honor (“ glory ”) for the nation.
Luke 2:33 tn Here καί ( kai ) has been translated as “so” to indicate the consequential nature of the action.
Luke 2:33 tn Grk “his”; the referent (the child) has been specified in the translation for clarity.
Luke 2:33 tc Most mss ([A] Θ [ Ψ ] ƒ 13 33 M it) read “Joseph,” but in favor of the reading ὁ πατὴρ αὐτοῦ ( ho patēr autou , “his father”) is both external ( א B D L W 1 700 1241 sa) and internal evidence. Internally, the fact that Mary is not named at this point and that “Joseph” is an obviously motivated reading, intended to prevent confusion over the virgin conception of Christ, argues strongly for ὁ πατὴρ αὐτοῦ as the authentic reading here. See also the tc note on “parents” in 2:43 .
Luke 2:33 tn The term refers to the amazement at what was happening as in other places in Luke 1-2 ( 1:63 ; 2:18 ). The participle is plural, while the finite verb used in the periphrastic construction is singular, perhaps to show a unity in the parents’ response (BDF §135.1.d: Luke 8:19 ).
Luke 2:34 tn Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the narrative.
Luke 2:34 tn Grk “behold.”
Luke 2:34 tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.
Luke 2:34 sn The phrase the falling and rising of many emphasizes that Jesus will bring division in the nation, as some will be judged ( falling ) and others blessed ( rising ) because of how they respond to him. The language is like Isa 8:14-15 and conceptually like Isa 28:13-16 . Here is the first hint that Jesus’ coming will be accompanied with some difficulties.
Luke 2:34 tn Grk “and for a sign of contradiction.”
Luke 2:35 tn Or “reasonings” (in a hostile sense). See G. Schrenk, TDNT 2:97.
Luke 2:35 sn The remark the thoughts of many hearts will be revealed shows that how people respond to Jesus indicates where their hearts really are before God.
Luke 2:35 sn A sword refers to a very large, broad two-edged sword. The language is figurative, picturing great pain. Though it refers in part to the cross, it really includes the pain all of Jesus’ ministry will cause, including the next event in Luke 2:41-52 and extending to the opposition he faced throughout his ministry.
Luke 2:35 sn This remark looks to be parenthetical and addressed to Mary alone, not the nation. Many modern English translations transpose this to make it the final clause in Simeon’s utterance as above to make this clear.

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Presentation in the Temple

When the days were completed for their purification according to the law of Moses, they took him up to Jerusalem to present him to the Lord, just as it is written in the law of the Lord, “Every male that opens the womb shall be consecrated to the Lord,” and to offer the sacrifice of a pair of turtledoves or two young pigeons, in accordance with the dictate in the law of the Lord.

Now there was a man in Jerusalem whose name was Simeon. This man was righteous and devout, awaiting the consolation of Israel, and the holy Spirit was upon him. It had been revealed to him by the holy Spirit that he should not see death before he had seen the Messiah of the Lord. He came in the Spirit into the temple; and when the parents brought in the child Jesus to perform the custom of the law in regard to him, he took him into his arms and blessed God, saying:

“Now Master, you may let your servant go in peace, according to your word, for my eyes have seen your salvation, which you prepared in sight of all the peoples, a light for revelation to the Gentiles, and glory for your people Israel.”

The child’s father and mother were amazed at what was said about him; and Simeon blessed them and said to Mary his mother, “Behold, this child is destined for the fall and rise of many in Israel, and to be a sign that will be contradicted (and you yourself a sword will pierce) so that the thoughts of many hearts may be revealed.” There was also a prophetess, Anna, the daughter of Phanuel, of the tribe of Asher. She was advanced in years, having lived seven years with her husband after her marriage, and then as a widow until she was eighty-four. She never left the temple, but worshiped night and day with fasting and prayer. And coming forward at that very time, she gave thanks to God and spoke about the child to all who were awaiting the redemption of Jerusalem.

The child grew and became strong, filled with wisdom; and the favor of God was upon him.

Luke 2: 22-38, 40

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Reflections on CFD presentation at ISA Conference by Associate Director Carrie J. Preston

Our presentation at the International Studies Association Annual Conference in San Francisco was very well received, and we learned a ton that will advance this research. Participants in our panel were particularly interested in how we reframed our work away from “experiential learning” or “field work” (the term most often used in International Studies) to “learning through engagement with complex systems.” As I explained in the presentation, Boston University’s Center on Forced Displacement has introduced interdisciplinary courses and programs that we called, even when we wrote the abstract for the ISA panel, “experiential learning programs” addressing the challenges of forced displacement. As we have come to understand the need to focus less on “experiences,” either those of the students or those of displaced people with whom we may or may not interact, we arrived at the more accurate term learning through engagement with complex systems . We define learning through engagement with complex systems as a process in which we travel with students to spaces where forcibly displaced individuals encounter host communities, organizations, and institutions including NGOs, border and immigration enforcement agencies, and various state/federal institutions. We learn by having a series of discussions with direct service providers about their work and then volunteering with their organization. We support them in whichever ways they need us in that moment, which might be picking up water bottles from Sam’s Club for Team Brownsville or passing them out to a busload of migrants just released from detention. We also interact with local researchers and students in academic settings, at local universities, and informally with members of host communities, all of whom are impacted more directly and personally than our faculty and students at Boston University. We recognize the complexity and complicity of being a participant in the (very much broken) humanitarian-industrial complex, and we constantly analyze our work through a critical ethical lens that pushes us to a better understanding of how different constituents are addressing challenges of forced displacement, sometimes undermining each other, and bringing many different, sometimes incoherent, perspectives and motivations to their work.

Our ISA presentation and the paper we are writing, builds upon experiences offering programs on forced displacement in Beirut, Lebanon (2018, 2019, 2020), Kampala, Uganda (2019), Brownsville and McAllen, Texas (2022, 2023), and Belgrade, Serbia (2023, 2024). We hypothesize that multi-disciplinary travel programs studying forced displacement provide a unique opportunity for undergraduate learning through engagement with complex systems. These programs also provide ample opportunity for mistakes of all kinds. We engage our own mistakes as well as the humanitarian systems in which we participate with a critical ethical lens and we have revised our programs accordingly. Our research seeks to measure student learning in our programs by coding student surveys administered before and after the program, analyzing application materials, assessing our programs with collaborators from NGOs and local universities, and directly engaging our students and alumni as partners in research. With great responses from participants and respondents at the conference in San Francisco, we are excited to finish the project and write the paper this summer.

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The Presentation Of Jesus In The Temple Reflection

by Admin Team
July 2, 2022 March 29, 2024

The presentation of Jesus in the temple is a story from the Gospel of Luke that occurs during Jesus’ childhood. In this story, Mary and Joseph take 7-year old Jesus to the temple, where he is to be blessed by the priests.

When they arrive at the temple, there is no room for them to stay. This is because all of the rooms were full with people who had come to celebrate Passover. So Mary and Joseph had no place to stay overnight. They were forced to leave early and go back home. But then an angel appeared to them, telling them not to worry about finding a place for Jesus because God would provide one.

So they returned home again, but this time they found that their house was filled with many animals and food! The house was so full that they could not even get through the door! This was amazing because it showed just how powerful God’s love was towards his son and followers!

This story teaches us that even though we may have problems or challenges in our lives, we should never give up hope that things will work out for us in the end because God will always provide for us if we turn our lives over to him first and foremost.

Churchgists will give you all you ask on lessons from the presentation of Jesus in the temple, the presentation of Jesus in the temple bible verse and so much more.

Jesus’ presentation in the Temple reflects how he fulfills the Old Covenant . According to Old Testament law, a sacrifice had to be offered in the Temple when a child was consecrated to the Lord.

Fr. Antony Kadavil reflects and comments on the readings at Mass for the feast of the Presentation of the Lord. He says that the Feast of the Presentation of the Lord is a combined feast, commemorating the Jewish practice of the purification of the mother after childbirth and the presentation of the child to God in the Temple. .

Introduction: This feast commemorates how Jesus, as a baby, was presented to God in the Temple in Jerusalem. This presentation finds its complete and perfect fulfillment in the mystery of the passion, death and Resurrection of the Lord. The Feast of the Presentation of the Lord is a combined feast , commemorating the Jewish practice of the purification of the mother after childbirth and the presentation of the child to God in the Temple and his buying back (redemption) from God. It is also known as the Feast of the Purification of Mary , and the Feast of Candlemas. It is also called the Feast of Encounter ( Hypapánte in Greek) because the New Testament, represented by the baby Jesus, encountered the Old Testament, represented by Simeon and Anna. Joseph offered two pigeons in the Temple as sacrifice for the purification of Mary after her childbirth and for the presentation and redemption ceremonies performed for baby Jesus.

lessons from the presentation of jesus in the temple

Scripture lessons summarized: In the first reading, taken from Malachi, the prophet speaks of the Lord suddenly coming to Jerusalem to purify the lax, lazy and indifferent priests of His Temple as silver is purified by fire. Simeon saw the Infant Jesus as the fulfillment of this passage. He saw Jesus as the Lord Who has come to the Temple, “destined to be the downfall and rise of many in Israel.” In the second reading, St. Paulproclaims Jesus as our Eternal High Priest of the New Covenant (Heb 2:17), Who offered himself on the altar of Calvary, the only pure priestly sacrifice that could please God. He replaces the former priesthood. The Gospel describes how Joseph, as the head of the Holy Family of Nazareth, presented Mary and the baby Jesus in the Temple of God for the mother’s purification and the Child’s “redemption.” It also describes the Holy Family’s encounter with the old prophet Simeon and the holy old widow Anna. In his prophecy, Simeon extols the divine blessings which the Messiah is bringing to Israel and to all men and predicts that Mary will play a crucial and sacrificial role in her Son’s redemptive work by sharing in her Son’s sufferings.

The first reading explained : Malachi prophesies in the first reading that the Lord is going to appear suddenly in the Temple of Jerusalem to purify its priests and the people. The prophecy warns that nobody can endure the day of the messenger’s coming because he will be like a refining fire, purifying the sons of Levi. Led by the Spirit, Simeon saw the Infant Jesus as the fulfillment of this passage. Simeon, even if unknown to himself, foresaw Christ and His priests of the New Covenant who were ordained during the Last Supper. He saw Jesus as the Lord Who would come to the Temple, “destined to be the downfall and rise of many in Israel.” In today’s reading, Malachi prophesies that God will purify the lax, lazy and indifferent priests of His Temple as silver is purified by fire. At the time of Malachi (around 460-450 BC), the priests were offering blemished (blind, lame) sacrifices and giving bad example (1:6-2:4). The people were negligent in their support of the Temple (3:6-12). Israelite wives were being rejected by husbands who wished to marry foreign women (2:14-16). Social injustice was rampant (3:5), and the people doubted God’s love (1:2-5). Hence, Malachi reminds them that the Day of the Lord, a Day of Judgment, reward and retribution is coming. He describes the Divine intervention as a two-stage process. First God’s messenger will appear to prepare the way by purifying the clergy and refining the cult (v. 3). This purification will take place until they present offerings to the Lord in a spirit of justice and righteousness. Then, the Lord of Hosts will suddenly appear in the Temple (v. 1), to bring judgment and justice against unfaithful sinners (v. 5). The Psalm announces to Jerusalem that Jerusalem is about to receive a great visitor. The Psalmist identifies him as “The LORD of hosts … the king of glory.”

The second reading explained: The second reading proclaims Jesus as our Eternal High Priest of the New Covenant (Heb 2:17), Who offered Himself on the altar of Calvary, the only pure priestly sacrifice that could please God. The Didache or the first catechism of the early Church (14:1-3), saw Malachi’s prophecy of a pure sacrifice and offering made from east to west as a prophecy of the sacrifice of the Eucharist. Hence Malachi prophesies that the Lord will enter His Temple, there will be a renewed priesthood, and there will be a pure sacrifice offered worldwide and pleasing to God — the Eucharist. Jesus became like us in all things except sin in order that He might offer to the Father perfect praise and glory. Besides, since Jesus fully shared our experience, He is now a merciful and faithful High Priest on our behalf, “able to help those who are being tested.” Jesus replaces the former priesthood. In keeping with the theme of today’s feast, namely, the presentation of the first fruits, this excerpt from Hebrews emphasizes Jesus’ dual role, as first-fruits, par excellence , and as the faithful High priest Who presents the perfect gift of Himself to God for the expiation of human sin. By virtue of His Incarnation, Jesus became human in every way (vv. 17-18) except as regards sin. As representative of His brothers and sisters before God and as their Mediator, Christ perfected His service as both sacrifice and priest. By so doing, Christ was able to “rob the devil” of power (v. 14). As the first-fruits from the dead, as the conqueror of sin and death, Christ, in His person and through His mission, has set the course and cleared the way we are to follow; the decision to do so must be a daily and deliberate one. It takes faith to see God’s power at work in the death of Jesus. Simeon hinted at this when he told Mary that she herself would be pierced with a sword. Even knowing that her Son was the Savior of the world, it would be difficult for Mary to see him accomplish that salvation by being crucified.

Exegesis of today’s Gospel: The birth of Christ was revealed by three kinds of witnesses in three different ways — first, by the shepherds, after the angel’s announcement; second, by the Magi, who were guided by a star; third, by Simeon and Anna, who were inspired by the Holy Spirit. Today’s Gospel describes the Presentation of the Baby Jesus in the Temple. It was intended to ritually redeem Jesus who was the first born in the family and where Mary herself will have to be ritually purified. Mary and Joseph was a typical pious Jewish couple, who went to the Temple in obedience to do all that was required and expected of them by the Law.The Feast of the Presentation of Jesus is a combined feast , commemorating the Jewish practice of the purification of the mother after childbirth and the presentation of the child in the Temple. It is known as the Hypapánte feast or Feast of the Purification of Mary (by the offering two pigeons in the Temple), the Feast of the Presentation of the Lord (by prayers and a sacrifice offered in the Temple to redeem or buy the firstborn male child back from the Lord), the Feast of Candlemas (because of its ancient rite of blessing of the candles to be used in the church for the next year — a practice dating from the middle of the fifth century) and the Feast of Encounter (because the New Testament, represented by the Baby Jesus, encountered the Old Testament, represented by Simeon and Anna). Originally, there was no connection between today’s festival and the blessing of candles. In the ancient East, this celebration occurred on February 14, forty days after Epiphany. On February 15, pagans celebrated the festival of Lupercalia , a great “light” festival. Perhaps this is an instance of the Church’s “baptizing” a pagan custom. At the principal Mass, the celebrant blesses candles, and people take part in a candlelight procession. This should remind us that Jesus is our High Priest and the Light of the World.

Purification and redemption ceremonies : The Gospel describes how Joseph, as the head of the Holy Family of Nazareth, presented Mary and the baby Jesus in the Temple of God for the mother’s purification and the child’s “redemption.” According to Leviticus 12:2-8, a woman who bore a child was unclean for forty days following the birth of a son or eighty days following the birth of a daughter. Although Mary, the most holy of women, ever-Virgin, was exempt from these precepts of the Law, because of her miraculous conception, she chose to submit herself to the Law just like any other Jewish mother. Joseph and Mary showed their total submission to Law and obey the norms prescribed by the Old Testament. The custom was practiced probably for the physical and emotional re-integration of the new mother into the community. There was a religious reason as well. Exodus 13:2, 12-13 prescribes that every first-born male belongs to God and must be set apart for the Lord, that is, dedicated to the service of God. However, once divine worship was reserved to the tribe of Levi, first-born who did not belong to that tribe were not dedicated to God’s service, and to show that they continued to be God’s special property, a rite of redemption was performed. The Law also commanded that the Israelites should offer in sacrifice some lesser victim — for example, a lamb or, if they were poor, a pair of doves or two pigeons. The Book of Numbers 18: 15 taught that since every Jewish firstborn male child belonged to Yahweh, the parents had to “buy back” (redeem), the child by offering a lamb or turtledoves as a sacrifice in the Temple. The price of redemption for a human baby is five shekels of silver (Num 18:15-16). Jesus never needed to be “bought back,” as he belonged wholly to the Lord, but Joseph kept these laws as an act of obedience to God.

The encounter with Simeon and Anna : By the inspiration of the Holy Spirit, the old, pious and Spirit-filled Simeon and Anna had been waiting in the Temple for the revelation of God’s salvation. The Greek Church celebrates the Hypapánte or Feast of the Encounter commemorating the encounter of the New Testament represented by Jesus with the Old Testament represented by Simeon and Anna. Simeon, who is described as a righteous and devout man, obedient to God’s will, addresses himself to our Lord as a vassal or loyal servant who, having kept watch all his life in expectation of the coming of his Lord, sees that this moment has “now” come, the moment that explains his whole life. When he takes the Child in his arms, he learns, not through any reasoning process but through a special grace from God, that this Child is the promised Messiah, the Consolation of Israel, the Light of the nations. Simeon recognizes Jesus as the Lord’s anointed one, and in his prayer of blessing he prophesies that Jesus is meant to be the glory of Israel and the light of revelation to the Gentiles. Pope Francis: “Simeon took him in his arms and thanked God that he had finally “seen” salvation. Anna, despite her advanced age, found new vigor and began to speak to everyone about the Baby. It is a beautiful image: two young parents and two elderly people, brought together by Jesus. He is the one who brings together and unites generations! He is the inexhaustible font of that love which overcomes every occasion of self-absorption, solitude, and sadness. In your journey as a family, you share so many beautiful moments: meals, rest, housework, leisure, prayer, trips and pilgrimages, and times of mutual support… Nevertheless, if there is no love then there is no joy, and authentic love comes to us from Jesus. He offers us his word, which illuminates our path; he gives us the Bread of life which sustains us on our journey.”

Simeon’s prophecy: Simeon’s canticle (verses 29-32) is also a prophecy. It consists of two stanzas: the first (verses 29-30) is his act of thanksgiving to God, filled with profound joy for having seen the Messiah. The second (verses 31-32) is more obviously prophetic and extols the divine blessings which the Messiah is bringing to Israel and to all men. The canticle highlights the fact that Christ brings redemption to all men without exception — something foretold in many Old Testament prophecies (cf. Genesis 22:18; Isaiah 2:6; 42:6; 60:3; Psalm 28:2). While Simeon blessed Mary, he warned her that her child would be “ a sign of contradiction, ” and that she would be “ pierced with a sword.” Simeon was prophesying both the universal salvation that would be proclaimed by Jesus and the necessity of suffering in the mission of the Messiah. Jesus came to bring salvation to all men, yet He would be a sign of contradiction because some people would obstinately reject Him — and for this reason He would be their ruin. But for those who would accept Him with faith, Jesus would be their salvation, freeing them from sin in this life and raising them up to eternal life. The Blessed Virgin and St. Joseph marveled, but not because they did not know who Christ was. They were in awe at the way God was revealing Him.

The paradox of blessedness: Mary was given the blessedness of being the mother of the Son of God. That blessedness also would become a sword which would pierce her heart as her Son died upon the cross. The words Simeon addressed to Mary announced that she would be intimately linked with her Son’s redemptive work. The sword indicated that Mary would have a share in her Son’s sufferings. Her suffering would be an unspeakable pain which would pierce her soul. Our Lord suffered on the cross for our sins, and it is those sins which forged the sword of Mary’s pain. Mary received both a crown of joy and a cross of sorrow. But her joy was not diminished by her sorrow because it was fueled by her faith, hope, and trust in God and his promises. Jesus promised his disciples, “no one will take your joy from you” (John 16:22). The Lord gives us a supernatural joy which enables us to bear any sorrow or pain and which neither life nor death can take way. Do you know the joy of a life fully surrendered to God with faith and trust? According to Dr. Scot Hann, the feast we celebrate shows a curious turn of events. The Redeemer is redeemed. She who is all-pure presents herself to be purified. Such is the humility of our God. Such is the humility of the Blessed Virgin. They submit to the law even though they are not bound by it.

Anna’s encounter with the Lord and her testifying to the Messiah: Anna was an eighty-four-year-old widow who spent her days in the Temple in fasting and prayer, waiting for the promised Messiah. She was rewarded with the joy of seeing her Redeemer as a Baby. In her excitement, she praised God and introduced the Infant to others around her as the expected Messiah. Supernatural hope grows with prayer and age! Anna was pre-eminently a woman of great hope and expectation that God would fulfill all his promises. She is a model of godliness for all believers as we advance in age. Advancing age and the disappointments of life can easily make us cynical and hopeless if we do not have our hope placed rightly. Anna’s hope in God and His promises grew with age. She never ceased to worship God in faith and to pray with hope. Her hope and faith in God’s promises fueled her indomitable zeal and fervor in prayer and the service of God’s people. We grow in hope by placing our trust in the promises of Jesus Christ and relying not on our own strength, but on the grace and help of the Holy Spirit. After completing the presentation and redemption of baby Jesus and the ritual purification of Mary and the meeting with Simeon and Anna, Joseph and Mary understood more fully their responsibility before God to protect the child as they return to Nazareth

Life messages : 1) Every Holy Mass in which we participate is our presentation. Although we were officially presented to God on the day of our Baptism, we present ourselves and our dear ones on the altar before God our Father through our Savior Jesus Christ at every Holy Mass. Hence, we need to live our daily lives with the awareness both that we are dedicated people consecrated to God and that we are obliged to lead holy lives.

2) We need the assistance of the Holy Spirit to recognize the presence of Jesus in ourselves and in others: All those who, like Simeon and Anna, persevere in piety and in the service of God, no matter how insignificant their lives seem in men’s eyes, become instruments the Holy Spirit uses to make Christ known to others. In His plan of redemption, God makes use of these simple souls to do much good for all mankind. In other words, The Holy Spirit employs ordinary men and women with simple faith as His instruments to bear witness to Christ, His ideals and teachings, just as He used Simeon and Anna. The Holy Spirit reveals the presence of the Lord to us when we are receptive and eager to receive Him. Let us be open to the promptings of the Holy Spirit within us to recognize the indwelling presence of the Lord with us and in others. (Fr. Antony Kadavil)

the presentation of jesus in the temple bible verse

The Gospel of Luke 2:22–39 relates that Mary was purified according to the religious law, followed by Jesus’ presentation in the Jerusalem temple, and this explains the formal names given to the festival, as well as its falling 40 days after the Nativity.

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