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| “Presentation of Jesus in the Temple” (detail) by Rembrandt Harmenszoon van Rijn, 1631 |
Commentary:
Reading 1: Malachi 3:1-4
Commentary on Mal 3:1-4
In this passage, from the fourth oracle in the Book of the Prophet Malachi ("My Messenger"), the prophet has visions of three personages. The prophet sees God directly intervening in sacred history as he did with the great prophets. In the light of the revealed Messiah, the prophet’s visions are interpreted as representing, first John the Baptist (“Lo, I am sending my messenger to prepare the way before me”), and then of the coming of the Messiah (“And suddenly there will come to the temple the Lord whom you seek”). When these two revelatory events have occurred, the whole Law and Prophets are fulfilled; God's promise of salvation is given.
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Responsorial Psalm: Psalm 24:7, 8, 9, 10
R. Who is this king of glory? It is the Lord!
Commentary on Ps 24:7, 8, 9, 10
In Psalm 24 we hear a longing for the coming of the Lord to his people. The psalmist gives us the image of the inanimate gates of the New Jerusalem, God’s Heavenly Kingdom welcoming the Lord of Hosts. For Christian purposes, we have God in the person of Jesus coming into the Temple. This second section of the song praises God as the true King of the people who leads them to victory over their foes.
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Reading II: Hebrews 2:14-18
Commentary on Heb 2:14-18
The Letter to the Hebrews presents an apologia on the Lord’s humanity. The author is eloquent in logic as he says: “Surely he did not help angels but rather the descendants of Abraham,” meaning he came as man not as spirit in support of the sons of Abraham. By assuming humanity, the Lord became the perfect vessel in which the sins of all mankind were assumed and contained. As additional proofs of Jesus’ humanity, the Lord’s passion is referenced as a source of strength for those who are likewise tested on account of their faith. He came as the sacrificial offering, that through his suffering and death, those he loves may not have to endure the fate reserved for those who live in darkness.
The language used at the beginning of the passage, “blood and flesh,” makes reference to human nature, its weakness and frailty in contrast with the “spirit” and God (see Psalm 78:39, Isaiah 31:3, 2 Chronicles 32:8). From the “Fall,” mankind has been under the bane of death. Now in the Christian paradox, Christ’s death defeats death and sin (also Romans 8:3).
CCC: Heb 2:14-15 635; Heb 2:14 407, 636; Heb 2:15 1520, 2602; Heb 2:17-18 609
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Gospel: Luke 2:22-40
Commentary on Lk 2:22-40
St. Luke begins the account of the Lord’s presentation recalling that Mary, the Virgin Mother of God, followed Mosaic Law by observing the Rite of Purification, which, by tradition, was required of any member of the community who had come in contact with the “Mystery,” life and death (the birth of a child or the burial of the dead).
At the Temple in Jerusalem, the Holy Family encounters two prophetic figures Simeon and Anna. Both of these figures proclaim that the Messiah has come in the person of the Lord. We also hear from Simeon an image of the Lord’s passion, and how a sword of sorrow will pierce the Holy Mother’s heart.
Simeon, a man who “was righteous and devout, awaiting the consolation of Israel,” was told by the Holy Spirit that he would not pass away until he had seen the Messiah. Upon seeing the Lord, he declares that this promise has been fulfilled, and then turns to Mary, making the prediction about the nature of Christ’s ministry and the nature of the sorrow she will endure.
CCC: Lk 2:22-39 529, 583; Lk 2:25 711; Lk 2:26-27 695; Lk 2:32 713; Lk 2:34 575, 587; Lk 2:35 149, 618; Lk 2:38 711
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Or: Luke 2:22-32
Commentary on Lk 2:22-32
In the shorter version of the Gospel, the focus is more on the revelation of the Christ, as opposed to the impact of this revelation on Mary, the Mother of God. St. Luke’s account of Jesus being presented at the Temple provides a unique insight into the Holy Family. They are faithful observers of the Law of Moses. “Their purification: syntactically, their must refer to Mary and Joseph, even though the Mosaic law never mentions the purification of the husband. Recognizing the problem, some Western scribes have altered the text to read 'his purification,' understanding the presentation of Jesus in the temple as a form of purification; the Vulgate version has a Latin form that could be either 'his' or 'her.' According to the Mosaic law (Leviticus 12:2-8), the woman who gives birth to a boy is unable for forty days to touch anything sacred or to enter the temple area by reason of her legal impurity.”[4] In addition to this description, we see that Jesus was returned to Nazareth to grow in stature. The passage ends with Simeon having seen the Christ now being able to go to his final rest, fulfilled.
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Homily
Jesus should have been only 40 days old when Mary and Joseph took him with them to the Temple in Jerusalem to fulfill the requirements of the Hebrew Law. However, we also know that Mary and Joseph fled to Egypt to avoid Herod following the Lord’s birth, so the timing may be questionable. (Note: The texts do not explicitly say how long it has been since the Lord’s birth, only that the Mary has returned in accordance to the Law.)
This feast has significance for parents, and rightly so, since the Holy Family coming to the temple is a great example, reminding us that the bond of faith is part of what holds a family together. This year we reflect about another tradition that has grown up around this feast, Candlemas. Because this is an ancient tradition not much celebrated today, the reference may be confusing. Before the Vatican II reforms the Church celebrated the day with a procession with candles, and at the end of that procession, the celebrant would bless the candles, hence the name, “Candlemas.” We understand this tradition continues in some of the eastern rite churches.
The reason this is mentioned is not to remind anyone that a tradition was lost, but rather that the Church’s theology and understanding of the events revealed in scripture continues to evolve. You see when we celebrated Candlemas, we were focused on the ritual purification of the Virgin Mary. What does that feel like in today’s understanding of Mary’s nature and role within the Church? It may seem as if we missed something important, like Mary was without sin, and why should she need purifying? We understand the answer to that question from a historical perspective. It was because she was following the Mosaic Law that required it. But what was more important as a focus of the feast? Was it Mary’s purification or Simeon’s song of joy over the revelation of the Messiah?
The Church is constantly holding up her understanding of events, even ancient events, in the life of the Church to the light of faith. While revelation of the Lord was completed in Holy Scripture, the actions of the Holy Spirit within the life of the community of faith are dynamic and the Church, in her wisdom, keeps a careful eye out for God’s actions through that mechanism. The fingerprints God leaves are visible to the searching eye in the life of the community of faith, and within the lives of its individual members.
Today we pray that the message that Simeon rejoiced over, the incarnation of the Messiah, will become clear to all the hearts of the world and that message will transform the world.
Pax
In other years on this date: Tuesday of the Fourth Week in Ordinary Time
[1] The picture is “Presentation of Jesus in the Temple” (detail) by Rembrandt Harmenszoon van Rijn, 1631
[4] See NAB Footnote on Luke 2:22
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