Presentation of Jesus
canonical gospels |
Portals: Christianity Bible |
The Presentation of Jesus is an early episode in the life of
In the
The Orthodox Churches which use the
In
In the
Scripture
The event is described in the
Upon bringing Jesus into the temple, they encountered
"Lord, now let your servant depart in peace, according to your word; for my eyes have seen your salvation which you have prepared in the presence of all peoples, a light for revelation to the Gentiles, and for glory to your people Israel". (Luke 2:29–32).[6]
Simeon then prophesied to Mary: "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).[7]
The elderly
Cornelius a Lapide comments on Mary and Joseph sacrificing a pair of turtledoves: "...because they were poor; for the rich were obliged to give in addition to this a lamb for a holocaust. Although the three kings had offered to Christ a great quantity of gold, still the Blessed Virgin, zealously affected towards poverty, accepted but little of it, that she might show her contempt of all earthly things.[8] The couple offered two turtledoves or two pigeons (Luke 2:24) presumably because they could not afford a lamb.[9]
Liturgical celebration
The Presentation of Jesus at the Temple | |
---|---|
Kunsthalle Hamburg ) | |
Observed by |
|
Type | Christian |
Date | 2 February (Gregorian) 14 February (Armenian Apostolic Church) |
Name of the celebration
In addition to being known as the
The date of Candlemas is established by the date set for the
In the Roman Catholic Church, it is known as the Presentation of the Lord in the liturgical books first issued by
In the churches of the Anglican Communion, it is known by various names, including The Presentation of Our Lord Jesus Christ in The Temple (Candlemas) (Episcopal Church),[10] The Presentation of Christ in the Temple, and The Purification of the Blessed Virgin Mary (Anglican Church of Canada),[14] The Presentation of Christ in the Temple (Candlemas) (Church of England),[15] and The Presentation of Christ in the Temple (Anglican Church of Australia).
It is known as the Presentation of Our Lord in the
Candlemas is a northern European name for the feast because of the procession with lighted candles at the mass on this day, reflecting Simeon's proclamation of "a light for revelation to the Gentiles", which, in turn, echoes Isaiah 49:6 in the second of the "servant of the Lord" oracles.[15]
Practices
Traditionally, Candlemas had been the last
Western Christianity
This section needs additional citations for verification. (January 2011) |
Candlemas occurs 40 days after Christmas.
Traditionally, the Western term "Candlemas" (or Candle Mass) referred to the practice whereby a priest on 2 February blessed beeswax candles for use throughout the year, some of which were distributed to the faithful for use in the home. In Poland the feast is called Święto Matki Bożej Gromnicznej (Feast of Our Lady of Thunder candles). This name refers to the candles that are blessed on this day, called gromnice, since these candles are lit during (thunder) storms and placed in windows to ward off storms.
This feast has been referred to as the Feast of Presentation of the Lord within the Roman Catholic Church since the liturgical revisions of the Second Vatican Council, with references to candles and the purification of Mary de-emphasised in favor of the Prophecy of Simeon the Righteous. Pope John Paul II connected the feast day with the renewal of religious vows. In the Roman Catholic Church, the Presentation of Jesus in the Temple is the fourth Joyful Mystery of the Rosary.[18]
In the Liturgy of the Hours, the Marian antiphon Alma Redemptoris Mater is used from Advent through 2 February, after which Ave Regina Caelorum is used through Good Friday.[19]
Eastern Christianity
In the
The holiday 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.
It is because of the biblical events recounted in the second chapter of Luke that the
Some Christians observe the practice of leaving Christmas decorations up until Candlemas.
Date
In the Eastern and Western liturgical calendars the Presentation of the Lord falls on 2 February, forty days (inclusive) after Christmas. In the Church of England it may be celebrated on this day, or on the Sunday between 28 January and 3 February. This feast never falls in Lent; the earliest that Ash Wednesday can fall is 4 February, for the case of Easter on 22 March in a non-leap year. However, in the Tridentine rite, it can fall in the pre-Lenten season if Easter is early enough, and "Alleluia" has to be omitted from this feast's liturgy when that happens.
In
In the Armenian Apostolic Church, the Feast, called "The Coming of the Son of God into the Temple"[3] (Tiarn'ndaraj, from Tyarn-, "the Lord", and -undarach "going forward"), is celebrated on 14 February. The Armenians do not celebrate the Nativity on 25 December, but on 6 January, and thus their date of the feast is 40 days after that: 14 February. The night before the feast, Armenians traditionally light candles during an evening church service, carrying the flame out into the darkness (symbolically bringing light into the void) and either take it home to light lamps or light a bonfire in the church courtyard.
History
This section needs additional citations for verification. (January 2011) |
The Feast of the Presentation is among the most ancient feasts of the Church. Celebration of the feast dates from the fourth century in Jerusalem.
The earliest reference to specific liturgical rites surrounding the feast are by the intrepid
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."
About AD 450 in Jerusalem, people began the custom of holding lighted candles during the Divine Liturgy of this feast day.
In Rome, the feast appears in the Gelasian Sacramentary, a manuscript collection of the seventh and eighth centuries associated with Pope Gelasius I. There it carries for the first time the new title of the feast of Purification of the Blessed Virgin Mary. Late in time though it may be, Candlemas is still the most ancient of all the festivals in honor of the Virgin Mary.[3] The date of the feast in Rome was 2 February because the Roman date for Christ's nativity had been 25 December since at least the early fourth century.
Though modern laymen picture Candlemas as an important feast throughout the
The tenth-century
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).
In Irish homes, there were many rituals revolving around welcoming Brigid into the home. Some of Brigid's rituals and legends later became attached to Saint Brigid, who was seen by Celtic Christians as the midwife of Christ and "Mary of the Gael". In Ireland and Scotland she is the "foster mother of Jesus." The exact date of the Imbolc festival may have varied from place to place based on local tradition and regional climate. Imbolc is celebrated by modern Pagans[citation needed] on the eve of 2 February, at the astronomical midpoint, or on the full moon closest to the first spring thaw.
Frederick Holweck, writing in the
Pope Innocent XII believed Candlemas was created as an alternative to Roman Paganism, as stated in a sermon on the subject:
Why do we in this feast carry candles? Because the
Ceres sought her in the night with lighted candles, so they, at the beginning of the month, walked about the city with lighted candles. Because the holy fathers could not extirpate the custom, they ordained that Christians should carry about candles in honor of the Blessed Virgin; and thus what was done before in the honor of Ceres is now done in honor of the Blessed Virgin.[34]
There is no contemporary evidence to support the popular notions that Gelasius abolished the Lupercalia, or that he, or any other prelate, replaced it with the
In Armenia, celebrations at the Presentation have been influenced by pre-Christian customs, such as: the spreading of ashes by farmers in their fields each year to ensure a better harvest, keeping ashes on the roof of a house to keep evil spirits away, and the belief that newlywed women needed to jump over fire to purify themselves before getting pregnant. Young men will also leap over a bonfire.
The tradition of lighting a candle in each window is not the origin of the name "Candlemas", which instead refers to a blessing of candles.
On the day following Candlemas, the feast of
In art
The event forms a usual component of extensive cycles of the Life of Christ and also of the Life of the Virgin. Often either the Presentation of Jesus or the visually similar Circumcision of Jesus was shown, but by the late Middle Ages the two were sometimes combined. Early images concentrated on the moment of meeting with Simeon.[36]
In the West, beginning in the 8th or 9th century, a different depiction at an altar emerged, where Simeon eventually by the
Simeon's comment that "you yourself a sword will pierce" gave rise to a subset iconography of the Sorrowful Mother.[36]
Gallery
-
Presentation of Jesus at the Temple, 12th centurycloisonné enamel icon from Georgia
-
Presentation of Christ in the Temple, from the Sherbrooke Missal
-
James Tissot, The Presentation of Jesus in the Temple (La présentation de Jésus au Temple), Brooklyn Museum
-
Stained glass window atInfant Jesus at the Temple
-
Painting from the Menologion of Basil II (c. 1000 AD)
-
Presentation of Christ in the Temple, South German, likely altarpiece wing, late 15th century. (Private collection)
In music
Many motets and anthems have been composed to celebrate this feast and are performed as part of the liturgy, among them an anthem by 16th century German composer Johannes Eccard (1553–1611), Maria wallt zum Heiligtum, often translated in English as "When Mary to the Temple went".[38]
The
- Erfreute Zeit im neuen Bunde, BWV 83, 1724[39]
- Mit Fried und Freud ich fahr dahin, BWV 125, 1725 (on Luther's hymn after Nunc dimittis)
- Ich habe genug, BWV 82, 1727
Traditions and superstitions
"Down with the rosemary, and so
Down with the bays and mistletoe;
Down with the holly, ivy, all,
Wherewith ye dress'd the Christmas Hall"— Robert Herrick (1591–1674), "Ceremony upon Candlemas Eve"
As the poem by Robert Herrick records, the eve of Candlemas was the day on which Christmas decorations of greenery were removed from people's homes; for traces of berries, holly and so forth will bring death among the congregation before another year is out.[40]
In Scotland, until a change in the law in 1991 (see Scottish term days), and in much of northern England until the 18th century, Candlemas was one of the traditional quarter days when quarterly rents were due for payment, as well as the day or term for various other business transactions, including the hiring of servants.
In the United Kingdom, good weather at Candlemas is taken to indicate severe winter weather later: "If Candlemas Day is clear and bright, / winter will have another bite. / If Candlemas Day brings cloud and rain, / winter is gone and will not come again."[41] It is also alleged to be the date that bears emerge from hibernation to inspect the weather as well as wolves, who if they choose to return to their lairs on this day is interpreted as meaning severe weather will continue for another forty days at least.[citation needed] The same is true in Italy, where it is called Candelora.
The Carmina Gadelica, a seminal collection of Scottish folklore, refers to a serpent coming out of the mound on Latha Fheill Bride, as the Scots call Candlemas. This rhyme is still used in the West Highlands and Hebrides.
- Moch maduinn Bhride, Thig an nimhir as an toll; Cha bhoin mise ris an nimhir, Cha bhoin an nimhir rium.
- (Early on Bride's morn, the serpent will come from the hollow I will not molest the serpent, nor will the serpent molest me)
- Thig an nathair as an toll, la donn Bride Ged robh tri traighean dh' an t-sneachd air leachd an lair.
- (The serpent will come from the hollow on the brown day of Bridget Though there should be three feet of snow on the flat surface of the ground)
In the
Last Tuesday, the 2nd, was Candlemas day, the day on which, according to the
Germans, the Groundhog peeps out of his winter quarters and if he sees his shadow he pops back for another six weeks nap, but if the day be cloudy he remains out, as the weather is to be moderate.
In France and Belgium, Candlemas (French: La Chandeleur) is celebrated with crêpes.
In Italy, traditionally, it (Italian: La Candelora) is considered the last cold day of winter.
In Tenerife (Spain), it is the day of the Virgin of Candelaria (Saint Patron of the Canary Islands).
In Southern and Central
In Luxembourg, Liichtmëss sees children carrying lighted sticks visiting neighbors and singing a traditional song in exchange for sweets.[42]
According to over eight centuries of tradition, the swaddling clothes that baby Jesus wore during the presentation at the Temple are kept in Dubrovnik Cathedral, Croatia.[43]
Consecrations
In Croatia, there are several Catholic churches and parishes consecrated to Presentation of Jesus: in Đurđanci, Beli, Nevest, Dol on Brač and Smokvica.[44]
See also
- "A Song for Simeon", a 1928 poem by T.S. Eliot
- Lupercalia
- Our Lady of Sorrows
- Presentation of Mary
- Category:Paintings of the Presentation of Christ at the Temple
References
Citations
- ISBN 9780195214628.
The story of the Presentation of Jesus to God in the Temple concludes Luke's birth narrative (Luke 2.22–39).
- ISBN 9780271048383.
- ^ a b c d Chisholm, Hugh, ed. (1911). . Encyclopædia Britannica. Vol. 5 (11th ed.). Cambridge University Press. p. 179.
- ^ "Ratsbericht Synode 2017-schriftlich-B". www.ekd.de.
- ^ "Pope invites prayers for religious sisters, consecrated persons during February". 26 January 2022.
- ^ a b Basilica, The (2 February 2020). "Why We Celebrate the Feast of the Presentation of the Lord".
- ^ a b O.P, Matthew Jarvis (4 July 2014). "Fourth Joyful Mystery: The Presentation of Jesus in the Temple".
- ^ Lapide, Cornelius (1889). The great commentary of Cornelius à Lapide. Translated by Thomas Wimberly Mossman.
- ^ Huss, Betsy Wiederkehr. "Presentation of Jesus in the temple prepared him for ministry | DOLR.org". Catholic Diocese of Little Rock.
- ^ a b c "Glossary of Terms".
- ^ a b c "Presentation of Christ to the Temple – Greek Orthodox Archdiocese of America". www.goarch.org.
- ^ "Reflections for the Feast of the Presentation of the Lord – Vatican News". www.vaticannews.va. 30 January 2020.
- ^ Liturgy of the Hours, 2 February.
- ^ "The Calendar". Prayer Book Society of Canada. 16 October 2013. Archived from the original on 22 October 2019. Retrieved 2 February 2017.
- ^ a b c "Toon, Peter. "Collect Commentary", The Prayer Book Society".
- ^ Lutheran Service Book, 2006, xi
- ISBN 9780898708295
- ^ "Presentation of Jesus in the Temple | Newman Ministry". www.newmanministry.com.
- ^ Henry, Hugh. "Alma Redemptoris Mater." The Catholic Encyclopedia Vol. 1. New York: Robert Appleton Company, 1907. 5 February 2019
- ISBN 978-952-10-3221-9. Archived from the original(PDF) on 22 March 2011.
- Finnish Evangelical Lutheran Church. Retrieved 18 February 2014.
- ^ De Simone et Anna quo die Dominico in templo occurrerunt ac de sancta Deipara, in Patrologiæ Græcæ vol. 18, pp. 347–81. Available here on Google Books.
- ^ Homilia de Occursu Domini in Patrologiæ Græcæ vol. 33, pp. 1183–204 available here on archive.org and here on Google Books in latin and greek. And here translated in french in St Cyrille de Jérusalem, Oeuvres complètes, trad. A. Faivre, 1844, vol. 2, pp. 447–62 on archive.org. As discuted in the introduction written by Faivre, and as reflected in the classification in "Opera S. Cyrillo Suppposita" in the Patrologiæ Græcæ its attribution to Cyril of Jerusalem is dubious, and has been attributed to Cyril of Alexandria by a few, but Faivre guesses that, considering the subjects discussed (Nestorianism, Monophysitism), it must have been someone from Jerusalem but in "the late fifth or early sixth century", living under the patriarchy of Sallustius (486–494) or Elias I(494–416).
- ^ De occursu Christi, et de Deipara, Anna et Simoeae, in Patrologiæ Græcæ vol. 39, pp. 43–60 available here in latin and greek on Google Books.
- ^ De Occursu Domini, de deipara Virgine et de justo Simeone, in Patrologiæ Græcæ vol. 46 pp. 1152–82. available here in latin and greek on Google Books
- ^ Monitum – Ad Homiliam in Occursum Christi, De Occursu D. N. Jesu Christ deque depipara et symeone oratio in Patrologiæ Græcæ vol. 50, pp. 807–11. Available here on Google Books
- ^ witchology.com Archived 5 January 2008 at the Wayback Machine Retrieved 7 February 2008
- ^ NOS GWYL FAIR (Candlemas) Page Archived 13 May 2008 at the Wayback Machine Retrieved 7 February 2008
- ^ Imbolc Customs and Lore Selena Fox, Circle Sanctuary, 1996. Retrieved 7 February 2008
- ^ Milk Symbolism in the 'Bethu Brigte' by Thomas Torma University of Ulster Center for Irish and Celtic Studies, eDIL Project. Retrieved 7 February 2008.
- ^ Nicholson, Francine (1999). "Brighid: What Do We Really Know?". Celtic Well. Archived from the original on 27 January 2012.
{{cite web}}
: CS1 maint: unfit URL (link) - ^ On St. Brigit and Pagan Goddesses in the Kingdom of God by Sherry Rowley, Canadian Woman Studies Vol 17, No. 3 1998. Retrieved 7 February 2008.
- ^ Holweck, Frederick. "Candlemas." The Catholic Encyclopedia Vol. 3. New York: Robert Appleton Company, 1908. 4 February 2019 This article incorporates text from this source, which is in the public domain.
- ^ Curiosities of Popular Customs and of rites, ceremonies, observances, and miscellaneous antiquities, by William Shepard Walsh, 1898. p. 168. Retrieved 7 February 2008.
- S2CID 161431650– via JSTOR.
- ^ a b c "The Presentation in the Temple in Art". www.christianiconography.info.
- ^ Schiller, 90–94
- ^ Eccard, Johann (23 October 1899). "Presentation of Christ in the Temple: Motet for Six Voices". G. Schirmer – via Google Books.
- ^ Mincham, Julian. "Erfreute Zeit im neuen Bunde", The Cantatas of Johann Sebastian Bach, 2010
- ^ Robert Chambers (1832), "Christmas decorations", The book of days, vol. 2, W. & R. Chambers Ltd, p. 753
- ISBN 9780071348690– via Google Books.
- ^ "The best festivals in Luxembourg". Expatica Luxembourg.
- ^ Janekovic-Romer, Zdenka (1996), Javni rituali u politickom diskursu humanistickog Dubrovnika (in Croatian), Zavod za hrvatsku povijest Filozofskog fakulteta Zagreb – Institute of Croatian history, Faculty of Philosophy Zagreb, p. 78
- ^ "Danas je Svijećnica – Prikazanje Gospodinovo u hramu" (in Croatian). Narod. 2 February 2024. Retrieved 14 March 2024.
Sources
- Schiller, Gertud (1971). Iconography of Christian Art, Vol. I (English trans from German). London: Lund Humphries. ISBN 0-85331-270-2.
Further reading
- Baxter, Roger (1823). . Meditations For Every Day In The Year. New York: Benziger Brothers. pp. 121–128.
- Friedrich Justus Knecht (1910). . A Practical Commentary on Holy Scripture. B. Herder.
- Food and Feast in Medieval England, P. W. Hammond, ISBN 0-7509-0992-7
External links
- Text of Luke 2 in the New Revised Standard Version
- Origins of Candlemas Cantica Nova
- History of the feast of the Purification/Candlemas Latin Mass Society
- Liturgical Resources – Candlemas
- The Meeting of Our Lord in the Temple from the Prologue from Ochrid by St. Nikolai Velimirovich
- Poems by Robert Herrick including "Upon Candlemas Eve"
- Sketch of Egeria's record of her pilgrimage, with quoted passages
- Egeria's description of the liturgical year at Jerusalem