image of the presentation of the lord in the temple

Pictures for the feast of the Presentation of the Lord (2 February) - aka Candlemas

Presentation in the Temple

Presentation of Jesus in the Temple

Contemporary

La presentación de cristo en el templo.

Jesus' presentation at the Temple

Anna with the baby Jesus

The Purification

Presentation of the Lord

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Why do Catholics celebrate the feast of the Presentation?

This feast day celebrates both the Presentation of Jesus in the Temple, as well as the Purification of Mary, which was required by the Mosaic Law forty days after the birth of a child.

The Church celebrates the feast of the Presentation of the Lord on February 2, also called Candlemas for the custom of using lighted candles. In the early Church it was often celebrated on February 14th, 40 days after the Epiphany, in keeping with the practice of celebrating Christmas on that date in the East. Among the Orthodox it is known as the Hypapante (“Meeting” of the Lord with Simeon).

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Why is the Presentation of Jesus important?

The Catechism of the Catholic Church (paragraph 529) teaches,

The presentation of Jesus in the temple shows him to be the firstborn Son who belongs to the Lord. With Simeon and Anna, all Israel awaits its encounter with the Savior-the name given to this event in the Byzantine tradition. Jesus is recognized as the long-expected Messiah, the “light to the nations” and the “glory of Israel,” but also “a sign that is spoken against.” The sword of sorrow predicted for Mary announces Christ's perfect and unique oblation on the cross that will impart the salvation God had “prepared in the presence of all peoples.”

It is also important to note that, as a poor family, the Holy Family gave an offering of a pair of turtledoves or two young pigeons. However, the Lamb whom they brought to the Temple was the Lamb of God.

At what age was Jesus presented in the temple?

He was presented when He was still a newborn, only 40 days old.

“In the mysterious encounter between Simeon and Mary, the Old and New Testaments are joined. Together the aging prophet and the young mother give thanks for this Light which has kept the darkness from prevailing. It is the Light which shines in the heart of human life: Christ, the Saviour and Redeemer of the world, ‘a light for revelation to the Gentiles and for the glory of his people Israel.’” – Pope St. John Paul II

Who are Simeon and Anna in the Bible?

The Gospel of Luke 2:22-40 states:

And when the time came for their purification according to the law of Moses, they brought him up to Jerusalem to present him to the Lord (as it is written in the law of the Lord, “Every male that opens the womb shall be called holy to the Lord”) and to offer a sacrifice according to what is said in the law of the Lord, “a pair of turtledoves, or two young pigeons.” Now there was a man in Jerusalem, whose name was Simeon, and this man was righteous and devout, looking for the consolation of Israel, and the Holy Spirit was upon him. And it had been revealed to him by the Holy Spirit that he should not see death before he had seen the Lord’s Christ. And inspired by the Spirit he came into the temple; and when the parents brought in the child Jesus, to do for him according to the custom of the law, he took him up in his arms and blessed God and said, “Lord, now lettest thou thy servant depart in peace, according to thy word; for mine eyes have seen thy salvation which thou hast prepared in the presence of all peoples, a light for revelation to the Gentiles, and for glory to thy people Israel.” And his father and his mother marveled at what was said about him; and Simeon blessed them and said to Mary his mother, “Behold, this child is set for the fall and rising of many in Israel, and for a sign that is spoken against (and a sword will pierce through your own soul also), that thoughts out of many hearts may be revealed.” And there was a prophetess, Anna, the daughter of Phanuel, of the tribe of Asher; she was of a great age, having lived with her husband seven years from her virginity, and as a widow till she was eighty-four. She did not depart from the temple, worshiping with fasting and prayer night and day. And coming up at that very hour she gave thanks to God, and spoke of him to all who were looking for the redemption of Jerusalem. And when they had performed everything according to the law of the Lord, they returned into Galilee, to their own city, Nazareth. And the child grew and became strong, filled with wisdom; and the favor of God was upon him.

Regarding Simeon and Anna, Pope Benedict XVI said,

Even the priests proved incapable of recognizing the signs of the new and special presence of the Messiah and Saviour. Alone two elderly people, Simeon and Anna, discover this great newness. Led by the Holy Spirit, in this Child they find the fulfilment of their long waiting and watchfulness. They both contemplate the light of God that comes to illuminate the world and their prophetic gaze is opened to the future in the proclamation of the Messiah: “Lumen ad revelationem gentium!” (Lk 2:32). The prophetic attitude of the two elderly people contains the entire Old Covenant which expresses the joy of the encounter with the Redeemer. Upon seeing the Child, Simeon and Anna understood that he was the Awaited One.

“… while we are still at the dawn of Jesus’ life, we are already oriented to Calvary. It is on the Cross that Jesus will be definitively confirmed as a sign of contradiction, and it is there that his Mother’s heart will be pierced by the sword of sorrow. We are told it all from the beginning, on the 40th day after Jesus’ birth, on the feast of the Presentation of Jesus in the Temple, so important in the Church’s liturgy.” - Pope St. John Paul II

What does the name “Simeon” mean?

This is a Hebrew name that means “he has heard” or “God has heard.”

When is St. Simeon’s feast day?

The Church celebrates his feast day on the day after Candlemas, February 3.

Was Simeon a prophet?

In Hebrew navi, a prophet is one who tells, a spokesperson of God, speaking divine truth, or foretelling what will be the consequences for the future. On both counts, Simeon was a prophet, who revealed the truth about who Jesus was, as well as the implications for Israel, for Jesus Himself and for Mary.

What does the name “Anna” mean?

Originally taken from the Hebrew name Hannah, it means “favor” or “grace.”

When is St. Anna’s feast day?

Anna the Prophetess shares a feast day with St. Simeon on February 3.

“In the encounter between the old man Simeon and Mary, a young mother, the Old and New Testaments come together in a wondrous way in giving thanks for the gift of the light that shone in the darkness and has prevented it from prevailing: Christ the Lord.” - Pope Benedict XVI

What did Simeon say when he saw Jesus?

St. Simeon offered this prayer,

Lord, now lettest thou thy servant depart in peace, according to thy word; for mine eyes have seen thy salvation which thou hast prepared in the presence of all peoples, a light for revelation to the Gentiles, and for glory to thy people Israel. (Luke 2:29-32)

Called the Nunc Dimittis, for the first words in the Latin Vulgate, it is one of the three major Canticles used in the Church’s liturgy. It is said each evening at the end of Night Prayer, the last Divine Office of the Liturgy of the Hours, or Breviary. The other Canticles are that of Zechariah, used for Lauds or Morning Prayer, and of Mary (the Magnificat), used for Vespers or Evening Prayer.

What did Simeon say about Mary?

After speaking of Jesus, St. Simeon then spoke to Mary of her role of accompanying her Son in His redemptive suffering. Simeon reveals, as well, Mary’s own mission of intercession and compassion for us, her spiritual children.

Behold, this child is set for the fall and rising of many in Israel, and for a sign that is spoken against (and a sword will pierce through your own soul also), that thoughts out of many hearts may be revealed. (Luke 2:34-35)

“This is the meeting point of the two Testaments, Old and New. Jesus enters the ancient temple; he who is the new Temple of God: he comes to visit his people, thus bringing to fulfilment obedience to the Law and ushering in the last times of salvation.” - Pope Benedict XVI

Who is Anna in the Bible?

Anna is the prophetess who saw the Holy Family at the Presentation of Jesus at the temple. The Gospel of Luke 2:36-38 tells us about Anna:

And there was a prophetess, Anna, the daughter of Phanuel, of the tribe of Asher; she was of a great age, having lived with her husband seven years from her virginity, and as a widow till she was eighty-four. She did not depart from the temple, worshiping with fasting and prayer night and day. And coming up at that very hour she gave thanks to God, and spoke of him to all who were looking for the redemption of Jerusalem.

What does the Purification of Mary mean?

The purification was ritual, preparatory to worship, in this case after the momentous events of childbirth and the time of rest or “laying in” afterwards. Thus, the Jewish priest purified himself by bathing before entering the holy place, and, similarly, the priest at Mass washes his hands before beginning the Eucharistic Prayer and handing the Body and Blood of Christ.

Mary, although morally pure, fulfilled her religious obligations by being purified 40 days after Jesus’ birth. Throughout her life, the Blessed Mother was always obedient to God’s Will, in this case expressed through the laws given to Israel through Moses.

“Simeon’s words seem like a second Annunciation to Mary, for they tell her of the actual historical situation in which the Son is to accomplish his mission, namely, in misunderstanding and sorrow. While this announcement on the one hand confirms her faith in the accomplishment of the divine promises of salvation, on the other hand it also reveals to her that she will have to live her obedience of faith in suffering, at the side of the suffering Savior, and that her motherhood will be mysterious and sorrowful.” — Pope St. John Paul II

Why is it called Candlemas Day?

This is the day when candles are blessed in the Church and traditionally have been lit in celebration of the feast.

Pope St. John Paul II said, “Christian traditions of the East and West have been interwoven, enriching the liturgy of this feast with a special procession in which the light of candles both large and small is a symbol of Christ, the true Light who came to illumine his people and all peoples.”

How many days after Christmas is Candlemas celebrated?

Candlemas is celebrated 40 days after Christmas. According to Leviticus 12, women should be purified 40 days after a son’s birth (33 days after the boy’s circumcision) and 80 days after a daughter’s birth. The purification was ritual, and preparatory to worship, in this case after the momentous events of childbirth and the time of rest or “laying in” afterwards.

Is Candlemas the end of Christmas?

In the Ordinary Form of the Latin Rite, the liturgical forms and calendar as revised after the Second Vatican Council, the last day of the Christmas Season is the Baptism of Our Lord, when His hidden life ended and His public ministry began.

However, the Church maintains an Extraordinary Form of the Latin Rite which utilizes the forms and calendar in use prior to the Council. In this usage, the Christmas Season continues until the Feast of the Presentation. Many Catholics, therefore, maintain their Christmas decorations through Candlemas.

What is the significance of Candlemas Day?

Pope St. John Paul II said,

The prophetic words spoken by the aged Simeon shed light on the mission of the Child brought to the temple by his parents: “Behold this child is set for the fall and rising of many in Israel, and for a sign that is spoken against ... that thoughts out of many hearts may be revealed” (Lk 2:34-35). To Mary Simeon said: “And a sword will pierce through your own soul also” (Lk 2:35). The hymns of Bethlehem have now faded and the cross of Golgotha can already be glimpsed; this happens in the temple, the place where sacrifices are offered. The event we are commemorating today is thus a bridge as it were, linking the two most important seasons of the Church's year.

What do you eat on Candlemas?

Pancakes are the traditional choice on Candlemas. In Mexico, people eat tamales on this feast day, and in France, they eat crepes.

What are the Joyful Mysteries of the Rosary?

The Joyful Mysteries include:

• The Annunciation
• The Visitation
• The Nativity of Our Lord
• The Presentation in the Temple
• The Finding of Jesus in the Temple

What is the World Day for Consecrated Life?

The Presentation is celebrated in the Church as the World Day for Consecrated Life. Pope St. John Paul II instituted this annual celebration in 1997 as a day of prayer for religious men and women and other consecrated persons. This recalls the special offering which they have made to the Lord through their vows of poverty, chastity and obedience. In Rome, the Holy Father celebrates a special Mass for them at St. Peter’s, which the religious living in Rome attend.

Pope Benedict XVI said,

The Presentation of Jesus in the Temple is an eloquent image of the total gift of one’s life for all those, men and women, who are called to represent “the characteristic features of Jesus — the chaste, poor and obedient one” (Post-Synodal Apostolic Exhortation, Vita Consecrata, n. 1) in the Church and in the world, through the evangelical counsels. For this reason Venerable John Paul II chose today’s Feast to celebrate the Annual World Day of Consecrated Life.

CELEBRATION OF VESPERS FOR THE FEAST OF THE PRESENTATION OF THE LORD  ON THE OCCASION OF THE 15th DAY OF CONSECRATED LIFE

HOMILY OF HIS HOLINESS BENEDICT XVI

Vatican Basilica Wednesday, 2 February 2011

( Video ) Photo Gallery

Dear Brothers and Sisters,

On today’s Feast we contemplate the Lord Jesus, whom Mary and Joseph bring to the Temple “to present him to the Lord” (Lk 2:22). This Gospel scene reveals the mystery of the Son of the Virgin, the consecrated One of the Father who came into the world to do his will faithfully ( cf . Heb 10:5-7).

Simeon identifies him as “a light for revelation to the Gentiles” (Lk 2:32) and announces with prophetic words his supreme offering to God and his final victory ( cf . Lk 2:32-35). This is the meeting point of the two Testaments, Old and New. Jesus enters the ancient temple; he who is the new Temple of God: he comes to visit his people, thus bringing to fulfilment obedience to the Law and ushering in the last times of salvation.

It is interesting to take a close look at this entrance of the Child Jesus into the solemnity of the temple, in the great comings and goings of many people, busy with their work: priests and Levites taking turns to be on duty, the numerous devout people and pilgrims anxious to encounter the Holy God of Israel. Yet none of them noticed anything. Jesus was a child like the others, a first-born son of very simple parents.

Even the priests proved incapable of recognizing the signs of the new and special presence of the Messiah and Saviour. Alone two elderly people, Simeon and Anna, discover this great newness. Led by the Holy Spirit, in this Child they find the fulfilment of their long waiting and watchfulness. They both contemplate the light of God that comes to illuminate the world and their prophetic gaze is opened to the future in the proclamation of the Messiah: “ Lumen ad revelationem gentium !” (Lk 2:32). The prophetic attitude of the two elderly people contains the entire Old Covenant which expresses the joy of the encounter with the Redeemer. Upon seeing the Child, Simeon and Anna understood that he was the Awaited One.

The Presentation of Jesus in the Temple is an eloquent image of the total gift of one’s life for all those, men and women, who are called to represent “ the characteristic features of Jesus — the chaste, poor and obedient one” (Post-Synodal Apostolic Exhortation, Vita Consecrata , n. 1) in the Church and in the world, through the evangelical counsels. For this reason Venerable John Paul II chose today’s Feast to celebrate the Annual World Day of Consecrated Life.

In this context, I would like to offer a cordial and appreciative greeting to Archbishop João Braz de Aviz, whom I recently appointed Prefect of the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, along with the Secretary and the co-workers. I also greet with affection the Superiors General present and all the consecrated people.

I would like to suggest three brief thoughts for reflection on this Feast. The first: the evangelical image of the Presentation of Jesus in the Temple contains the fundamental symbol of light; the light that comes from Christ and shines on Mary and Joseph, on Simeon and Anna, and through them, on everyone. The Fathers of the Church connected this radiance with the spiritual journey. The consecrated life expresses this journey, in a special way, as “ philokalia ”, love of the divine beauty, a reflection of God’s divine goodness ( cf . ibid ., n. 19). On Christ’s Face the light of such beauty shines forth.

“The Church contemplates the transfigured face of Christ in order to be confirmed in faith and to avoid being dismayed at his disfigured face on the Cross.... she is the Bride before her Spouse, sharing in his mystery and surrounded by his light. This light shines on all the Church’s children.... But those who are called to the consecrated life have a special experience of the light which shines forth from the Incarnate Word. For the profession of the evangelical counsels makes them a kind of sign and prophetic statement for the community of the breth-ren and for the world” ( ibid ., n. 15).

Secondly, the evangelical image portrays the prophecy, a gift of the Holy Spirit. In contemplating the Child Jesus, Simeon and Anna foresee his destiny of death and Resurrection for the salvation of all peoples and they proclaim this mystery as universal salvation.

The consecrated life is called to bear this prophetic witness, linked to its two-fold contemplative and active approach. Indeed consecrated men and women are granted to show the primacy of God, passion for the Gospel practised as a form of life and proclaimed to the poor and the lowliest of the earth.

“Because of this pre-eminence nothing can come before personal love of Christ and of the poor in whom he lives.... True prophecy is born of God, from friendship with him, from attentive listening to his word in the different circumstances of history” ( ibid ., n. 84).

In this way the consecrated life in its daily experience on the roads of humanity, displays the Gospel and the Kingdom, already present and active.

Thirdly, the evangelical image of the Presentation of Jesus in the Temple demonstrates the wisdom of Simeon and Anna, the wisdom of a life completely dedicated to the search for God’s Face, for his signs, for his will; a life dedicated to listening to and proclaiming his word. “ Faciem tuam, Domine, requiram : ‘Your face, Lord, do I seek’ (Ps 27 [26]:8).... Consecrated life in the world and in the Church is a visible sign of this search for the face of the Lord and of the ways that lead to the Lord ( cf . Jn 14:8) .... The consecrated person, therefore, gives witness to the task, at once joyful and laborious, of the diligent search for the divine will” ( cf . Congregation for the Institutes of Consecrated Life and Societies of Apostolic Life, Instruction The Service of Authority and Obedience. Faciem tuam, Domine, requiram [2008], n. 1).

Dear brothers and sisters, may you be assiduous listeners to the word, because all wisdom concerning life comes from the word of the Lord! May you seek the word, through lectio divina, since consecrated life “is born from hearing the word of God and embracing the Gospel as its rule of life. A life devoted to following Christ in his chastity, poverty and obedience thus becomes a living ‘exegesis’ of God’s word. The Holy Spirit, in whom the Bible was written, is the same Spirit who illumines the word of God with new light for the Founders and Foundresses. Every charism and every Rule springs from it and seeks to be an expression of it, thus opening up new pathways of Christian living marked by the radicalism of the Gospel” (Post-Synodal Apostolic Exhortation Verbum Domini , n. 83).

Today, especially in the more developed societies, we live in a condition often marked by a radical plurality, by the progressive marginalization of religion in the public sphere and by relativism which touches the fundamental values. This demands that our Christian witness be luminous and consistent and that our educational effort be ever more attentive and generous.

May your apostolic action, in particular, dear brothers and sisters, become a commitment of life that with persevering enthusiasm attains to Wisdom as truth and as beauty, the “splendour of the truth”. May you, with the wisdom of your life and with trust in the inexhaustible possibilities of true education, guide the minds and hearts of the men and women of our time towards a “good life according to the Gospel”.

At this moment, my thoughts turn with special affection to all of the consecrated men and women throughout the world and I entrust them to the Blessed Virgin Mary :

O, Mary, Mother of the Church, I entrust all consecrated people to you, that you may obtain for them the fullness of divine light: may they live in listening to the Word of God, in the humility of following Jesus, your Son and our Lord, in the acceptance of the visit of the Holy Spirit, in the daily joy of the Magnificat , so that the Church may be edified by the holy lives of these sons and daughters of yours, in the commandment of love. Amen.

© Copyright 2011 - Libreria Editrice Vaticana    

Copyright © Dicastero per la Comunicazione - Libreria Editrice Vaticana

• Saint of the Day

Presentation of the Lord

• Franciscan Media

Image: Saint Bernard Church, Burkettsville, OH | v | photo by Nheyob

Saint of the day for february 2.

The Story of the Presentation of the Lord

At the end of the fourth century, a woman named Etheria made a pilgrimage to Jerusalem. Her journal, discovered in 1887, gives an unprecedented glimpse of liturgical life there. Among the celebrations she describes is the Epiphany, the observance of Christ’s birth, and the gala procession in honor of his Presentation in the Temple 40 days later. Under the Mosaic Law, a woman was ritually “unclean” for 40 days after childbirth, when she was to present herself to the priests and offer sacrifice—her “purification.” Contact with anyone who had brushed against mystery—birth or death—excluded a person from Jewish worship. This feast emphasizes Jesus’ first appearance in the Temple more than Mary’s purification.

The observance spread throughout the Western Church in the fifth and sixth centuries. Because the Church in the West celebrated Jesus’ birth on December 25, the Presentation was moved to February 2, 40 days after Christmas.

At the beginning of the eighth century, Pope Sergius inaugurated a candlelight procession; at the end of the same century the blessing and distribution of candles which continues to this day became part of the celebration, giving the feast its popular name: Candlemas.

In Luke’s account, Jesus was welcomed in the temple by two elderly people, Simeon and the widow Anna. They embody Israel in their patient expectation; they acknowledge the infant Jesus as the long-awaited Messiah. Early references to the Roman feast dub it the feast of Saint Simeon, the old man who burst into a song of joy which the Church still sings at day’s end.

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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 Jesus at the Temple

The Presentation of Jesus at the Temple, which falls on 2 February, celebrates an early episode in the life of Jesus. In the Eastern Orthodox Church, it is one of the twelve Great Feasts, and is sometimes called Hypapante (‘Meeting’ in Greek). Other traditional names include Candlemas, the Feast of the Purification of the Virgin, and the Meeting of the Lord. Scripture : The event is described in the Gospel of Luke (Luke 2:22–40). According to the gospel, Mary and Joseph took the baby Jesus to the Temple in Jerusalem forty days (inclusive) after his birth to complete Mary’s ritual purification after childbirth, and to perform the redemption of the firstborn, in obedience to the Law of Moses (Leviticus 12, Exodus 13:12-15, etc.). Luke explicitly says that Joseph and Mary take the option provided for poor people (those who could not afford a lamb) (Leviticus 12:8), sacrificing “a pair of turtledoves, or two young pigeons.” Leviticus 12:1-4 indicates that this event should take place forty days after birth for a male child, hence the Presentation is celebrated forty days after Christmas. Upon bringing Jesus into the temple, they encountered Simeon the Righteous. The Gospel records that Simeon had been promised that “he should not see death before he had seen the Lord’s Christ” (Luke 2:26). Simeon prayed the prayer prophesied the redemption of the world by Jesus: “Now you are releasing your servant, Master, according to your word, in peace; for my eyes have seen your salvation, which you have prepared before the face of all peoples; a light for revelation to the nations, and the glory of your people Israel” (Luke 2:29-32). Simeon then prophesied to Mary: “Behold, this child is set for the falling and the rising of many in Israel, and for a sign which is spoken against. Yes, a sword will pierce through your own soul, that the thoughts of many hearts may be revealed” (Luke 2:34-35). The elderly prophetess Anna was also in the Temple, and offered prayers and praise to God for Jesus, and spoke to everyone there about Jesus and his role in the redemption of Israel (Luke 2:36-38). In art: The event forms a usual component of extensive cycles of the Life of Christ and also of the Life of the Virgin, although often only one of this scene and the visually similar Circumcision of Jesus is shown, and by the late Middle Ages the two are sometimes combined. Early images concentrated on the moment of meeting with Simeon, typically shown at the entrance to the Temple, and this is continued in Byzantine art and Eastern Orthodox icons to the present day. In the West, beginning in the 8th or 9th century, a different depiction at an altar emerged, where Simeon eventually by the Late Middle Ages came to be shown wearing the elaborate vestments attributed to a Jewish high priest, and conducting a liturgical ceremony surrounded by the family and Anna. In the West Simeon is more often already holding the infant, or the moment of handover is shown; in Eastern images the Virgin is more likely still to hold Jesus.[1] Name of the celebration: In addition to being known as the Presentation of Jesus at the Temple, other traditional names include Candlemas, the Feast of the Purification of the Virgin, and the Meeting of the Lord. In the Eastern Orthodox Church and Greek Catholic Churches (Eastern Catholic Churches which use the Byzantine rite), it is known as the “Feast of the Presentation of our Lord, God, and Savior Jesus Christ in the Temple” or as “The Meeting of Our Lord, God and Saviour Jesus Christ”. In the Byzantine tradition (Eastern Orthodox), the Meeting of the Lord is unique among the Great Feasts in that it combines elements of both a Great Feast of the Lord and a Great Feast of the Theotokos (Mother of God). It has a forefeast of one day, and an afterfeast of seven days. However, if the feast falls during Cheesefare Week or Great Lent, the afterfeast is either shortened or eliminated altogether. The holy day is celebrated with an all-night vigil on the eve of the feast, and a celebration of the Divine Liturgy the next morning, at which beeswax candles are blessed. This blessing traditionally takes place after the Little Hours and before the beginning of the Divine Liturgy (though in some places it is done after). The priest reads four prayers, and then a fifth one during which all present bow their heads before God. He then censes the candles and blesses them with holy water. The candles are then distributed to the people and the Liturgy begins. The services for the Meeting of the Lord contain hymns composed by many of the great Church hymnographers: St. Andrew, Bishop of Crete (7th cent.); St. Cosmas, Bishop of Maiuma; St. John Damascene; St. Germanus, Patriarch of Constantinople (8th cent.); and St. Joseph the Hymnographer, Archbishop of Thessalonica (9th cent.) On the same day, Orthodox Christians also commemorate a wonder-working icon of the Theotokos known as “the Softening of Evil Hearts” or “Simeon’s Prophecy.” It depicts the Virgin Mary with her hands upraised in prayer, and seven swords piercing her heart. This is one of the few Orthodox icons of the Theotokos which do not depict the infant Jesus. It is because of the biblical events recounted in the second chapter of Luke that the Churching of Women came to be practiced in both Eastern and Western Christianity. Though the usage has mostly died out in the West, the rite is still practiced in the Eastern Orthodox Church. Date: In the Eastern and Western liturgical calendars the Presentation of the Lord falls on 2 February, forty days (inclusive) after Christmas. The date of Candlemas is established by the date set for the Nativity of Jesus, for it comes forty days afterwards. Under Mosaic law as found in the Torah, a mother who had given birth to a man-child was considered unclean for seven days; moreover she was to remain for three and thirty days “in the blood of her purification.” Candlemas therefore corresponds to the day on which Mary, according to Jewish law, should have attended a ceremony of ritual purification (Leviticus 12:2-8). 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. History: The Feast of the Presentation is among the most ancient feasts of the Christian Church. There are sermons on the Feast by the bishops Methodius of Patara († 312), Cyril of Jerusalem († 360), Gregory the Theologian († 389), Amphilochius of Iconium († 394), Gregory of Nyssa († 400), and John Chrysostom († 407). The earliest reference to specific liturgical rites surrounding the feast are by the intrepid nun Egeria, during her pilgrimage to the Holy Land (381–384). She reported that 14 February was a day solemnly kept in Jerusalem with a procession to Constantine I’s Basilica of the Resurrection, with a homily preached on Luke 2:22 (which makes the occasion perfectly clear), and a Divine Liturgy. This so-called Itinerarium Peregrinatio (“Pilgrimage Itinerary”) of Egeria does not, however, offer a specific name for the Feast. The date of 14 February indicates that in Jerusalem at that time, Christ’s birth was celebrated on 6 January, Epiphany. Egeria writes for her beloved fellow nuns at home: XXVI. “The fortieth day after the Epiphany is undoubtedly celebrated here with the very highest honor, for on that day there is a procession, in which all take part, in the Anastasis, and all things are done in their order with the greatest joy, just as at Easter. All the priests, and after them the bishop, preach, always taking for their subject that part of the Gospel where Joseph and Mary brought the Lord into the Temple on the fortieth day, and Symeon and Anna the prophetess, the daughter of Phanuel, saw him, treating of the words which they spake when they saw the Lord, and of that offering which his parents made. And when everything that is customary has been done in order, the sacrament is celebrated, and the dismissal takes place.” Originally, the feast was a minor celebration. But then in 542 the feast was established throughout the Eastern Empire by Justinian I. In 541 a terrible plague broke out in Constantinople, killing thousands. The Emperor, in consultation with the Patriarch of Constantinople, ordered a period of fasting and prayer throughout the entire Empire. And, on the Feast of the Meeting of the Lord, arranged great processions throughout the towns and villages and a solemn prayer service (Litia) to ask for deliverance from evils, and the plague ceased. In thanksgiving, the feast was elevated to a more solemn celebration. The Presentation is chiefly observed today in the Eastern Orthodox and Anglican traditions. In the Orthodox traditions it is the day on which believers bring beeswax candles to their local church to be blessed for use in the church or in the home. Relation to other celebrations: The Feast of the Presentation depends on the date for Christmas: As per the passage from the Gospel of Luke (Luke 2:22-40) describing the event in the life of Jesus, the celebration of the Presentation of the Lord follows 40 days after. The blessing of candles on this day recalls Simeon’s reference to the infant Jesus as the “light for revelation to the Gentiles” (Luke 2:32).

Notes 1.    ^ Schiller, 90–94 2.    ^ Liturgy of the Hours, 2 February. 3.    ^ Janekovic-Romer, Zdenka (1996) (in Croatian), Javni rituali u politickom diskursu humanistickog Dubrovnika, Zavod za hrvatsku povijest Filozofskog fakulteta Zagreb – Institute of Croatian history, Faculty of Philosophy Zagreb, p. 78, http://hrcak.srce.hr/file/76971 4.    ^ witchology.com Retrieved February 7, 2008 5.    ^ NOS GWYL FAIR (Candlemas) Page Retrieved February 7, 2008 6.    ^ Imbolc Customs and Lore Selena Fox, Circle Sanctuary, 1996. Retrieved February 7, 2008 7.    ^ Milk Symbolism in the ‘Bethu Brigte’ by Thomas Torma University of Ulster Center for Irish and Celtic Studies, eDIL Project. Retrieved February 7, 2008. 8.    ^ Brighid: What Do We Really Know? by Francince Nicholson, Celtic Well E-Journal, 1999. Retrieved February 7, 2008. 9.    ^ On St. Brigit and Pagan Goddesses in the Kingdom of God by Sherry Rowley, Canadian Woman Studies Vol 17,No.3 1998. Retrieved February 7, 2008. 10.    ^ Curiosities of Popular Customs and of rites, ceremonies, observances, and miscellaneous antiquities, by William Shepard Walsh, 1898. Pg. 168. Retrieved February 7, 2008. 11.    ^ Robert Chambers (1832), “Christmas decorations”, The book of days, 2, W. & R. Chambers Ltd, p. 753 12.    ^ Old sailors sayings 13.    ^ “World Day Of Orthodox Youth, February 2/15”. Syndesmos. http://www.syndesmos.org/content/en/events/other_events/wdoy/. Retrieved 2011-02-13.

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The Significance of the Presentation of the Lord

Traditionally, the Church has set aside Feb. 2 in observance of the Presentation of the Lord – or the day in which Joseph and Mary presented Jesus to the priests and elders in the Temple.

For years, this feast – which in the United States is only formally celebrated when it falls on a Sunday – marked the end of the Christmas season. In old days, the Presentation was often referred to as “Candlemas” and was celebrated by a candle-lit procession into the church, signifying Christ as the “light of nations.”

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. We know that the Church at Jerusalem was observing the feast as early as the first half of the fourth century, and likely earlier.

According to Jewish law, the firstborn male child belonged to God, and the parents had to “buy him back” on the 40th day after his birth, by offering a sacrifice of “a pair of turtledoves, or two young pigeons” (Luke 2:24) in the temple — thus the “presentation” of the child. On that same day, the mother would be ritually purified — thus the “purification.”

St. Mary and St. Joseph kept this law, even though, since St. Mary remained a virgin after the birth of Christ, she would not have had to go through ritual purification. In his Gospel, Luke (2:22-39) recounts the story.

Originally, the feast was celebrated on Feb. 14, the 40th day after Epiphany (Jan. 6), because Christmas wasn’t yet celebrated as its own feast, and so the Nativity, Epiphany, the Baptism of the Lord (Theophany), and the feast celebrating Christ’s first miracle at the wedding in Cana were all celebrated on the same day. By the last quarter of the fourth century, however, the Church at Rome had begun to celebrate the Nativity on Dec. 25, so the Feast of the Presentation was moved to Feb. 2, 40 days later.

When Christ was presented in the temple, “there was a man in Jerusalem named Simeon, and this man was just and devout, waiting for the consolation of Israel.” When St. Mary and St. Joseph brought Christ to the temple, Simeon embraced the Child and prayed the Canticle of Simeon: “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” (Luke 2:29-32).

Because of the words of the canticle — “a light to the revelation of the Gentiles” — by the 11th century, the custom had developed in the West of blessing candles on the Feast of the Presentation. The candles were then lit, and a procession took place through the darkened church while the Canticle of Simeon was sung. Because of this, the feast also became known as Candlemas. While the procession and blessing of the candles is not often performed in the United States today, Candlemas is still an important feast in many European countries.

Things to Do:

            — Hold your own candlelight procession at home, teaching your children the significance of the light as a symbol of Christ.

— Ask a priest to bless the candles you hope to use at home this year.

— Read the Gospel account of the Presentation, found in the Gospel of Luke, chapter 2, verses 22 to 35.

— Pray a decade of the Rosary, focusing upon the Presentation of the Lord, the fourth Joyful Mystery.

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Holy Mass images...

This blog is dedicated to the parishes hit by super typhoon Yolanda/Haiyan in November 2013 & other oppressed Catholic/Christian communities. These images were created for projector presentation use only. Some of it are a fusion of free images/wallpapers from the world wide web. Thank you for visiting my blog! God bless you! Peace! :)

• ORDER OF THE MASS (ORDO MISSAE)
• LiNKS: Holy Mass & Catholicism
• DIVINE MERCY CHAPLET/ ROSARY
• SCRIPTURAL ROSARY
• LITANY: MOST PRECIOUS BLOOD OF JESUS
• LITANY: OUR LADY OF SORROWS
• LITANY: SAINTS
• TESTiMONiES: The Rosary & Hiroshima

Presentation of Jesus at the Temple

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Badajoz (Spain), 1510 - Alcántara? (Spain), 1586

The Presentation of Jesus in the Temple

In this picture in the Prado , Morales combines elements that allude to both moments, -the Presentation in the Temple and the Purification of the Virgin -, although it might appear at first that he inclines towards the Purification, since only the group formed by the Holy Family and the priest Simeon , together with the two young pigeons carried by the woman in the foreground, are taken from the Gospel text which narrates the Presentation of Jesus in the Temple ( Luke , 2, 22-39). However, it is not the Extremaduran painter alone who is to be charged with such imprecision, for it was habitual in scenes of this type during the period when the picture was painted. The practice of the purification of women after childbirth has its origin in the Mosaic law ( Leviticus , 12, 1-8), and preserves echoes of the Roman festival of the Lupercaliae, in which light indisputably played a leading role, as it does in our picture. Nor should it be forgotten that light was imbued with a special symbolism in agricultural cults as an announcement of the coming end of winter. These pagan and Judaic origins meant that the purification ceremony was, to say the least, controversial in the Christian context, even though it was an enormously popular rite in the early modern era, and was officially regulated by the Catholic Church half a century after this painting was completed.

The picture contains numerous evocations of the ritual of the Purification Mass. This was a religious and festive celebration attended by the mother, after the completion of her quarantine, with her new-born child, in the company of the women who had assisted in the birth from the days leading up to the delivery until that moment. The ritual marked the return of the woman to her everyday life. The Mass was normally dedicated to the Purification of the Virgin , even if the day did not coincide with that feast. Those present with the mother would carry candles and offerings, though these were no longer the biblical lamb or young pigeons, but ranged instead from the pain-benit of France to the chrisom cloth (a white cloth swathed around the infant) of England or its equivalent in money.

It is these women, present at the purification ceremony but absent from the Gospel narrative, who are alluded to by those we see in our picture. Nor does the text in St Luke make any mention of the predominance of white in fabrics and vestments as seen in the painting, and far less is there any reference to the priest’s enfolding the Christ Child in a white cloth in order to lift him. Why should he do so if the Messiah needed no purification, and there was therefore no risk of contamination for the Lord’s minister? The candles we see in Morales’s work featured prominently both in the ritual for this type of ceremony and in the feast of the Purification of the Virgin , which was in fact commonly known among worshippers as Candlemas . The Roman Ritual gives the words to be used in the procession held that day, which began with the blessing of the candles previously distributed among the congregation, and continued with the procession itself, in which Mary was named Bearer of the New Light. The picture shows the final moment of a Purification Mass, when the procession is arriving at the altar. In other works of a similar nature, Morales showed the very moment of the offering, with the woman in white kneeling before the altar, as in the altarpiece of San Martín in Plasencia , or else he depicted a third moment with the offering already laid upon the altar top (Eichenzell, Kulturstiftung des Hauses Hessen, Museum Schloss Fasanerie, Inv. Nr. FAS B 349).

Nevertheless, the prominent inclusion of the Christ Child on the altar, where he is being raised by Simeon in the presence of the Holy Family (the only figure missing is the aged widow, the prophetess Anne , who is mentioned in St Luke’s Gospel and was included by Morales on all his other Purification-Presentation scenes), evokes the episode of the Presentation in the Temple . The lack of definition of this and all the other Purification-Presentation scenes by Morales is fully coherent with the religious context in which they were painted, itself characterised by an indeterminate attitude to a rite in which religiosity, folk and pagan traditions and Judaeo-Christian precept converged with no apparent difficulty for the common men and women contemporary with the artist (Text drawn from De Carlos Varona, M. C. in: The Divine Morales, Museo Nacional del Prado , 2015, pp. 73-74).

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Preview of the exhibition I: The Divine Morales

The exhibition The Divine Morales

The Birth of the Virgin, by Luis de Morales

Technical data.

Bibliography +

Inventario de las Pinturas del Museo Hecho a la Muerte del Rey , s.n. , Madrid , 1834 , pp. 9 .

Loga, Valerian von , Die Malerei in Spanien: vom XIV. bis XVIII. Jahrhundert , G. Grote'sche verlagsBuchhandlung , Bernom , 1923 , pp. 117,118/ lám.73 .

Padilla, M. , El divino Morales, pintor inédito , Arte Español. Revista Española de Arte , 7 , 1924/25 , pp. 139-152 .

Ars hispaniae: historia universal del arte hispánico , Plus Ultra , Madrid , 1947 , pp. 243-245/ lám.252 .

Rodríguez G. de Ceballos, Alfonso , El mundo espiritual del pintor Luis de Morales en el centenario de su muerte , Goya: Revista de arte , 196 , 1955 , pp. 194-203 .

Gaya Nuño, Juan Antonio , Luis de Morales , C.S.I.C.Inst.Diego Velazquez , Madrid , 1961 , pp. 44 .

Backsbacka, Ingjald , Luis de Morales , Helsingfords , Helsinki , 1962 , pp. 152/ lám.16 .

Gallotti Minola, M. , Manieristi Spagnoli Nel Museo del Prado. Separata , Istituto Italiano D'Arti Grafiche , Bérgamo , 1964 , pp. 55-57 .

Sánchez Cantón, Francisco Javier , Museo del Prado. Catálogo de las pinturas , Museo del Prado , Madrid , 1972 .

Museo Nacional del Prado , Catálogo de las pinturas , Museo del Prado , Madrid , 1985 , pp. 433 .

Palomino de Castro y Velasco, Acisclo Antonio 1653-1726 , Vidas , Alianza Editorial , Madrid , 1986 , pp. 56,57 .

Museo Nacional del Prado , Museo del Prado. Inventario general de pinturas (I) La Colección Real , Museo del Prado, Espasa Calpe , Madrid , 1990 .

Quesada, Luis , Luz y Lumbre en la Pintura Española , Fundacion Sevillana de Electricidad , Sevilla , 1992 , pp. 43/ lám.47 .

Solís Rodriguez, Carmelo , Luis de Morales , Fundacion Caja de Badajoz , Badajoz , 1999 , pp. 188,189 n.16 .

Ruiz Gómez, Leticia , El Greco y la pintura española del Renacimiento: guía , Museo del Prado, Aldeasa , Madrid , 2001 , pp. 64 .

Portús Pérez, Javier , La colección de pintura española en el Museo del Prado , Edilupa , Madrid , 2003 , pp. 49 .

Mateo Gómez, I. , Flandes, Portugal y Toledo en la obra de Luis de Morales. Las Vírgenes gitanas o del sombrero , Archivo español de arte , 317 , 2007 , pp. 7-24 .

Pancino, Claudia , La purificazione della puerpera: la storia confusa di un rito ai confini fra biologia e società. En: Nacimientos bajo control. El parto en las edades Moderna y Contemporánea , Trea , Gijón , 2014 , pp. 51-52 .

Carlos, Maria Cruz de , 'La Purificación de la Virgen o la Presentación al Templo' , En: El Divino Morales , Museo Nacional del Prado , Madrid , 2015 , pp. 73-75 n.7 .

Carlos Varona, Maria Cruz de , 'The Purification of the Virgin or The Presentation in the Temple' , In: The Divine Morales , Museo Nacional del Prado, , Madrid , 2015 , pp. 73-75 n.7 .

Other inventories +

Inv. Real Museo, 1857. Núm. 110. Morales. / 110. La circuncision del Señor. / Representa al sacerdote anciano teniendo en sus brazos al divino Niño sobre el ara de la circuncision y á su lado la Virgen acompañada de hermosas doncellas que llevan con la ofrenda hachas encendidas. En el fondo se ve á San Jose (tabla). / Alto 5 pies, 3 pulg; ancho 4 pies, 2 pulg.

Catálogo Museo del Prado, 1872-1907. Núm. 849. 849.-(110-F.)-La presentacion del niño Dios en el templo.(San Lúc.,II.)-El anciano Simeon tiene en las manos al divino Infante; y con los dos santos esposos forman un grupo, junto á la mesa, las doncellas que vienen al templo trayendo la ofrenda y hachas encendidas.-Figuras de tamaño natural reducido. / Procede del Pal.nuevo de Madrid.-F.L./ Alto 1,46; ancho 1,16.-T.

Exhibitions +

El Divino Morales Barcelona 16.06.2016 - 25.09.2016

El Divino Morales Bilbao 09.02.2016 - 16.05.2016

El Divino Morales Madrid 06.10.2015 - 10.01.2016

The Divine Morales Madrid 01.10.2015 - 10.01.2016

Other works by Morales, Luis de

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Presentation of Jesus in the Temple

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Presentation of our lord jesus christ in the temple, the.

A feast of our Lord celebrated on Feb. 2, also known as Candlemas and the Feast of the Purification. It commemorates the presentation of Jesus and the purification of Mary in the Jerusalem Temple forty days after Jesus' birth, in accordance with the requirements of Jewish law (Lv 12:2-8). The feast is celebrated about forty days after Christmas. According to the account of Lk 2:22-39, the presentation of Jesus was also the occasion of the meeting of Jesus with Simeon and Anna. Simeon's prayer of blessing is the basis for the canticle Nunc dimittis (see BCP, p. 120). Celebration of the feast dates from the fourth century in Jerusalem. It was introduced in Rome in the seventh century, where it included a procession with candles and the singing of the Nunc dimittis. The celebration came to include the lighting and blessing of candles which were carried in procession. This feast was known as “Candlemas.” See Nunc dimittis.

Glossary definitions provided courtesy of Church Publishing Incorporated, New York, NY,(All Rights reserved) from “ An Episcopal Dictionary of the Church, A User Friendly Reference for Episcopalians ,” Don S. Armentrout and Robert Boak Slocum, editors.

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The Presentation of the Lord

February 2: Presentation of the Lord—Feast

Liturgical Color: White Version: Full – Short

Quote: When the days were completed for their purification according to the law of Moses, Mary and Joseph took Jesus 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. ~Luke 2:22–24

Reflection: Mary and Joseph were faithful Jews who obeyed the Law of Moses. Jewish Law prescribed that two ritual acts needed to take place for a firstborn son. First, the mother of a newborn son was ritually unclean for seven days, and then she was to “spend thirty-three more days in a state of blood purity” (Leviticus 12). During these forty days she was not to “touch anything sacred nor enter the sanctuary till the days of her purification are fulfilled.” For this reason, today’s feast has at times been called the “Purification of Mary.” Second, the father of the firstborn son was to “redeem” the child by making an offering to the priest of five shekels so that the priest would then present the child to the Lord (see Numbers 18:16). Recall that the firstborn male of all the Egyptians, animals and children, was killed during the tenth plague, but the firstborn males of the Israelites were spared. Thus, this offering made for the firstborn son in the Temple was a way of ritually redeeming him in commemoration of protection during that plague. Since Jesus was presented in the Temple for this redemption, today’s feast is now referred to as the “Presentation in the Temple.”

“Candlemass” is also a traditional name given to today’s feast because as early as the fifth century, the custom of celebrating this feast with lighted candles had developed. The lit candles symbolized Simeon’s prophecy that Jesus would be “a light for revelation to the Gentiles.” Lastly, this Feast has been referred to as the “Feast of the Holy Encounter” because God, in the Person of Jesus, encountered Simeon and Anna in the Temple.

Today’s feast is celebrated in our Church forty days after Christmas, marking the day that Mary and Joseph would have brought Jesus into the Temple. Though Mary was pure and free from sin from the moment of her conception, and though the Son of God did not need to be redeemed, Mary and Joseph fulfilled these ritual obligations.

At the heart of this celebration is the encounter of Simeon and Anna with the Christ Child in the Temple. It is in that holy encounter that Jesus’ divinity is manifested by a human prophet for the first time. At His birth, the angels proclaimed His divinity to the shepherds, but in the Temple, Simeon was the first to understand and proclaim Jesus as the Savior of the World. He also prophesied that this salvation would be accomplished by a sword of sorrow that would pierce the Immaculate Heart of Mary. Anna, a prophetess, also came forward and “gave thanks to God and spoke about the child to all who were awaiting the redemption of Jerusalem” (Luke 2:38). Thus, these ritual acts were also a moment in which Jesus’ divine mission was made manifest to the world.

As we celebrate Mary’s ritual purification and Jesus’ ritual redemption, we should see them as acts in which we are called to participate. First, each of us is unworthy of entering the true Temple of the Lord in Heaven. Yet we are invited to enter that Temple in union with Mary, our Blessed Mother. It was her consent to the will of God that opened the door of God’s grace to us all, enabling us to spiritually become Jesus’ “mother” by allowing Him to be born in our hearts by grace. With her, we are now able to appear before God, purified and holy in His sight.

We must also see Saint Joseph redeeming us as he presented Jesus in the Temple. In offering Christ Jesus to the priest to offer Him to the Father, Saint Joseph also presents all who strive to live in union with Jesus. The hope is that, like Simeon and Anna, others will see God alive within us and experience the Savior of the World through us.

Ponder, today, your soul being the new temple of the Lord, and acknowledge your need to be purified and offered to the Father in Heaven. As Christ continues to enter into the temple of your soul, pray that He will shine forth for others to see so that, like Simeon and Anna, they will encounter our Lord within you.

Prayer: My saving Lord, Your loving parents offered You to Your Father in the Temple in accordance with the Law You revealed to Moses. In that offering, our souls are purified and we are offered to Your Father with You. I thank You for the gift of salvation and pray that my soul will always radiate Your light as You dwell within me. Jesus, I trust in You.

Further Reading:

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(Short Version)

As faithful Jews who obeyed the Law of Moses, Mary and Joseph performed two ritual acts that the law prescribed after the birth of the firstborn son—Mary’s ritual purification and Jesus’ dedication. The Presentation of the Lord is celebrated forty days after Christmas, marking the day that Mary and Joseph would have brought Jesus into the Temple. Though Mary was pure and free from sin from the moment of her conception, and though the Son of God did not need to be redeemed, Mary and Joseph fulfilled these ritual obligations.

At the heart of this celebration is the encounter of Simeon and Anna with the Christ Child in the Temple. Simeon was the first to understand and proclaim Jesus as the Savior of the World. He also prophesied that this salvation would be accomplished by a sword of sorrow that would pierce Mary’s Immaculate Heart. Anna, a prophetess, also came forward and “gave thanks to God and spoke about the child to all who were awaiting the redemption of Jerusalem” (Luke 2:38). In the ritual acts in the Temple, Jesus’ divine mission was made manifest to the world.

We are invited to participate in Mary’s ritual purification and Jesus’ ritual redemption. Each of us is unworthy of entering the true Temple of the Lord in Heaven, yet we are invited to do so in union with Mary, our Blessed Mother. It was her consent to God’s will that opened the door of God’s grace to us all. By allowing Jesus to be born in our hearts by grace, we spiritually become Jesus’ “mother.” With her, we are now able to appear before God, purified and holy in His sight.

In presenting Jesus in the Temple, Saint Joseph also redeems us by presenting to the Father all who strive to live in union with Jesus. The hope is that, like Simeon and Anna, others will see God alive within us and experience the Savior of the World through us.

My saving Lord, Your loving parents offered You to Your Father in the Temple in accordance with the Law. In that offering, our souls are purified and offered to Your Father. May my soul always radiate Your light from within me. Jesus, I trust in You.

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What is inside anant ambani's wedding invitation gold idol, silver temple and more.

Anant Ambani's wedding invitation is a testament to opulence and tradition, seamlessly blending luxurious design elements with cultural heritage. The invitation features intricate details, high-quality materials, and a sophisticated presentation that reflects the grandeur of the upcoming event. Each aspect of the invitation, from its elegant typography to its ornate embellishments, underscores the significance of this momentous occasion.

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Nita Ambani offers prayers at Kashi Vishwanath Temple, invites Lord Shiva to Anant-Radhika wedding | WATCH

Anant ambani is set to marry radhika merchant, the daughter of entrepreneur shaila merchant and ceo of anchor healthcare, viren merchant on july 12, 2024. the couple recently hosted a four-day extravaganza in italy, cruising across the mediterranean, hosting several bollywood celebrities..

Notably, this is the first time in ten years that Nita Ambani has visited Varanasi. She also participated in the Ganga Aarti ceremony and told reporters that she was happy the see the development and change in Varanasi over the years. She was also full of praise for the Kashi Corridor and Namo Ghat along with the solar projects and cleanliness initiatives in the area.

Nita Ambani also said she had a good relationship with the artisans of Varanasi, with whom she planned to meet after the Ganga Aarti ceremony. The Reliance Foundation chairperson also spoke about giving them global recognition through her company. Nita Ambani also said she would visit Varanasi again after Anant and Radhika's wedding.

Anant Ambani and Radhika Merchant recently hosted a four-day extravaganza in Italy, cruising across the Mediterranean, which boasted a guest list of eminent Bollywood celebrities, including Alia Bhatt, Ranbir Kapoor, and Disha Patani. International stars like Adam Sandler also reportedly attended the festivities. The guests were treated to a luxurious cruise experience with delicious food, live music, and breathtaking views of the sea. The party was a perfect blend of glitz, glamour, and sophistication.

Entertainment for the 800-strong guest list included renowned performers like Andrea Bocelli, Pitbull, and Guru Randhawa. The itinerary featured a lavish lunch, a "Starry Night" party, a "Roman Holiday" with a toga theme, and a masquerade ball in Cannes. 

Anant Ambani and Radhika Merchant's pre-wedding celebrations have been the talk of the town ever since it began on March 1 in Jamnagar. Anant and Radhika's wedding ceremonies have begun with their Lagan Lakhvanu on February 16 in Jamnagar. 'Lagan Lakhvanu' is an auspicious Gujarati ritual wherein written invitations are offered to Gods to seek their blessings. 

ALSO READ |  Salman Khan, Ranveer Singh, and MS Dhoni dazzle at Anant Ambani-Radhika Merchant's pre-wedding cruise bash

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