February 2nd - The Presentation of Jesus in the Temple, the Purification or Candlemas

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The following is gratefully taken from the Our Lady of Fatima Chapel bulletin, which can be found here [slightly adapted].

The Purification of the Blessed Virgin

The Forty Days of Mary’s Purification are now completed, and she must go up to the Temple, there to offer to God her Child Jesus. Before following the Son and his Mother in this their mysterious journey, let us spend our last few moments at Bethlehem, in lovingly pondering over the mysteries at which we are going to assist.

The Law commanded, that a woman, who had given birth to a son, should not approach the Tabernacle for the term of forty days; after which time, she was to offer a sacrifice for her Purification. She was to offer up a lamb as a holocaust, and a turtle or dove as a sin-offering. But if she were poor, and could not provide a lamb, she was to offer, in its stead, a second turtle or dove.

By another ordinance of the Law, every first-born son was to be considered as belonging to God, and was to be to redeemed by six sides, each side weighing, according to the standard of the Temple, twenty *obols. (*Leviticus 12; Exodus 30:13. The Obol was about three half-pence of English money)

Mary was a Daughter of Israel — she had given Birth to Jesus — he was her First-born Son. Could such a Mother, and such a Son, be included in the Laws we have just quoted? Was it becoming that Mary should observe them?

If she considered the spirit of these legal enactments, and why God required the ceremony of Purification, it was evident that she was not bound to them. They, for whom these Laws had been made, were espoused to men; — Mary was the chaste Spouse of the Holy Ghost, a Virgin in conceiving, and a Virgin in giving Birth to, her Son; her purity had ever been spotless as that of the Angels — but it received an incalculable increase by her carrying the God of all sanctity in her womb, and bringing him into this world. Moreover, when she reflected upon her Child being the Creator and sovereign Lord of all things — how could she suppose that he was to be submitted to the humiliation of being ransomed as a slave, whose life and person are not his own?

And yet, the Holy Spirit revealed to Mary, that she must comply with both these Laws. She, the holy Mother of God, must go to the Temple like other Hebrew mothers, as though she had lost a something which needed restoring by a legal sacrifice. He, that is the Son of God and Son of Man, must be treated in all thing’s as though, he were a Servant, and be ransomed in common with the poorest Jewish boy. Mary adores the will of God, and embraces it with her whole heart.

The Son of God was not to be made known to the world but by gradual revelations. For thirty years, he leads a hidden life in the insignificant village of Nazareth; and during all that time, men took him to be the son of Joseph. (Luke 3:23) It was only in his thirtieth year, that John the Baptist announced him, and then only in mysterious words, to the Jews, who flocked to the Jordan, there to receive from the Prophet the baptism of penance. Our Lord himself gave the next revelation — the testimony of his wonderful works and miracles.

Then came the humiliations of his Passion and Death, followed by his glorious Resurrection, which testified to the truth of his prophecies, proved the infinite merits of his Sacrifice, and, in a word, proclaimed his Divinity. The earth had possessed its God and its Saviour for three-and-thirty years, and men, with a few exceptions, knew it not. The Shepherds of Bethlehem knew it; but they were not told, as were afterwards the Fishermen of Genesareth, to go and preach the Word to the furthermost parts of the world. The Magi, too, knew it; they came to Jerusalem, and spoke of it, and the City was in a commotion ; but all was soon forgotten, and the Three Kings went back quietly to the East. These two events, (which would, at a future day, be celebrated by the Church as events of most important interest to mankind) were lost upon the world, and the only ones that appreciated them were a few true Israelites, who had been living in expectation of a Messias, who was to be poor and humble, and was to save the world. The majority of the Jews would not even listen to the Messias’ having been born; for Jesus was born at Bethlehem, and the Prophets had distinctly foretold that the Messias was to be called a Nazarene. (Matt 2:23)

The same Divine plan — which had required that Mary should be espoused to Joseph, in order that her fruitful Virginity might not seem strange in the eyes of the people — now obliged her to come, like other Israelite mothers, to offer the sacrifice of Purification, for the Birth of the Son, whom she had conceived by the operation of the power of the Holy Ghost, but who was to be presented in the Temple as the Son of Mary, the Spouse of Joseph. Thus it is, that Infinite Wisdom delights in showing that his thoughts are not our thoughts, and in disconcerting our notions; he claims the submissiveness of our confidence, until the time come that he has fixed for withdrawing the veil, and showing himself to our astonished view.

The Divine Will was dear to Mary in this as in every circumstance of her life. The Holy Virgin knew, that by seeking this external rite of Purification, she was in no wise risking the honour of her Child, or failing in the respect due to her own Virginity. She was in the Temple of Jerusalem what she was in the house of Nazareth, when she received the Archangel’s visit — she was the Handmaid of the Lord. (Luke 1:38) She obeyed the Law, because she seemed to come under the Law. Her God and her Son submitted to the ransom as humbly as the poorest Hebrew would have to do; he had already obeyed the edict of the emperor Augustus, in the general census; he was to be obedient even unto death, even to the death of the Cross. The Mother and the Child, both humbled themselves in the Purification, and man’s pride received, on that day, one of the greatest lessons ever given it.

What a journey was this of Mary and Joseph, from Bethlehem to Jerusalem! The Divine Babe is in his Mother’s arms — she had him on her heart the whole way. Heaven, and earth, and all nature, are sanctified by the gracious presence of their merciful Creator. Men look at this Mother as she passes along the road with her sweet Jesus; some are struck with her appearance, others pass her by as not worth a look; but of the whole crowd, there was not one that knew he had been so close to the God, who had come to save him.

Joseph is carrying the humble offering, which the Mother is to give to the Priest. They are too poor to buy a lamb — besides, their Jesus is the Lamb of God, who taketh away the sins of the world. The Law required that a Turtle, or Dove, should be offered in the place of a lamb, when the Mother was poor. Innocent birds! emblems of purity, fidelity, and simplicity. Joseph has also provided the five Sides, the ransom to be given for the First-born Son — Mary’s only Son, who has vouchsafed to make us his Brethren, and, by adopting our nature, to render us partakers of his.

At length, the Holy Family enter Jerusalem. The name of this holy City signifies Vision of Peace; and Jesus comes to bring her Peace. Let us consider the names of the three places, in which our Redeemer began, continued, and ended his life on earth. He is conceived at Nazareth, which signifies a Flower; and Jesus is, as he tells us in the Canticle, the Flower of the field and the Lily of the valley (Canticles/Song of Songs 2:1) by whose fragrance we are refreshed. He is born at Bethlehem, the House of Bread; for he is the nourishment of our souls. He dies on the Cross in Jerusalem, and, by his Blood, he restores peace between heaven and earth, peace between men, peace within our own souls; and, on this day of his Mother’s Purification, we shall find him giving us the pledge of this peace.

Whilst Mary, the Living Ark of the Covenant, is ascending the steps, which lead up to the Temple, carrying Jesus in her arms, let us be attentive to the mystery — one of the most celebrated of the prophecies is about to be accomplished, one of the principal characters of the Messias is about to be shown as belonging to this Infant. We have already had the other predictions fulfilled, of his being conceived of a Virgin, and born in Bethlehem ; to-day, he shows us a further title to our adoration — he enters the Temple.

This edifice is not the magnificent Temple of Solomon, which was destroyed by fire, during the Jewish captivity. It is the Second Temple, which was built after the return from Babylon, and is not comparable to the First in beauty. Before the century is out, it also is to be destroyed ; and our Saviour will soon tell the Jews, that not a stone shall remain on stone that shall not be thrown down. (Luke 21:6) Now, the Prophet Aggeus (Haggai) — in order to console the Jews, who had returned from banishment, and were grieving because they were unable to raise a House to the Lord equal in splendour to that built by Solomon — addressed these words to them, which mark the time of the coming of the Messias: “Take courage, Zorobabel, saith the Lord; and take courage, Jesus, the son of Josedec, the High Priest; and take courage, all ye people of the land; — for thus saith the Lord of hosts: Yet one little while, and I will move the heaven, and the earth, and the sea, and the dry land. And I will move all nations; and the Desired of all nations shall come; and I will Jill this House with glory. — Great shall be the glory of this House, more than of the first; and in this place I will give Peace, saith the Lord of hosts.” (Haggai 2:5,7,8,10)

The hour is come for the fulfillment of this prophecy. The Emmanuel has left Bethlehem ; he has come among the people; he is about to take possession of his Temple, and the mere fact of his entering it, will straightways give it a glory, which is far above that of its predecessor. He will often visit it during his mortal life; but his coming to it to-day, carried as he is in Mary’s arms, is enough for the accomplishment of the promise, and all the shadows and figures of this Temple at once pale before the rays of the Sun of Truth and Justice. The blood of oxen and goats will, for a few years more, flow on its altar; but the Infant, who holds in his veins the Blood that is to redeem the world, is, at this moment, standing near that very Altar. Amidst the Priests who are there, and amidst the crowd of Israelites who are moving to and fro in the sacred building, there are a few faithful ones, who are in expectation of the Deliverer, and they know that the time of his manifestation is at hand; — but there is not one among them all, who knows, that at that very moment, this expected Messias is under the same roof with himself.

But, this great event could not be accomplished, without a prodigy being wrought by the Eternal God, as a welcome to his Son. The Shepherds had been summoned by the Angel, and the Magi had been called by the Star, when Jesus was born in Bethlehem: this time, it is the Holy Ghost himself who sends a witness to the Infant, now in the great Temple.

There was then living in Jerusalem an old man, whose life was well nigh spent. He was a Man of desires, (Dan 10:11) and his name was Simeon; his heart had longed unceasingly for the Messias, and, at last, his hope was recompensed. The Holy Ghost revealed to him, that he should not see death, without first seeing the rising of the Divine Light. As Mary and Joseph were ascending the steps of the Temple, to take Jesus to the Altar, Simeon felt within himself the strong impulse of the Spirit of God; he leaves his house, and walks towards the Temple; the ardour of his desire makes him forget the feebleness of age. He reaches the porch of God’s House — and there, amidst the many mothers who had come to present their children, his inspired gaze recognizes the Virgin, of whom he had so often read in Isaias, and he presses, through the crowd, to the Child she is holding in her arms.

Mary, guided by the same Divine Spirit, welcomes the saintly old man, and puts into his trembling arms the dear object of her love, the Salvation of the world. Happy Simeon! figure of the ancient world, grown old in its expectation, and near its end. No sooner has he received the sweet Fruit of Life, than his youth is renewed as that of the eagle, and in his person is wrought the transformation, which was to be granted to the whole human race. He cannot keep silence — he must sing a Canticle — he must do as the Shepherds and Magi had done, he must give testimony: “Now,” says he, “now, Lord, thou dost dismiss thy servant in Peace, because my eyes have seen thy Salvation, which thou hast prepared — a Light that is to enlighten the Gentiles, and give glory to thy people Israel.” (Luke 2:29-35)

Immediately, there comes, attracted to the spot by the same Holy Spirit, the holy Anna, Phanuel’s daughter, noted for her piety, and venerated by the people on account of her great age. Simeon and Anna, the representatives of the Old Testament, unite their voices, and celebrate the happy coming of the Child who is to renew the face of the earth; they give praise to the mercy of Jehovah, who, in this place, in this Second Temple, gives Peace to the world, as the Prophet Aggeus (Haggai) had foretold.

This was the Peace so long looked forward to by Simeon, and now, in this Peace will he sleep. Now, Lord, as he says in his Canticle, thou dost dismiss thy servant, according to thy word, in Peace! His soul, quitting its bond of the flesh, will now hasten to the bosom of Abraham, and bear to the elect, who rest there, the tidings that Peace has appeared on the earth, and will soon open heaven. Anna has some years still to pass on earth; as the Evangelist tells us, she has to go and announce the fulfillment of the promises to such of the Jews as were spiritually minded and looked for the Redemption of Israel. (Luke 2:38) The divine seed is sown; the Shepherds, the Magi, Simeon, and Anna, have all been its sowers; it will spring up in due time; and when our Jesus has spent his thirty years of hidden life in Nazareth, and shall come for the harvest-time, he will say to his Disciples: Lift up your eyes, and see the countries, for they are white already for the harvest: (John 4:35) pray ye the Lord of the harvest, that he send labourers into his harvest? (Luke 10:2)

Simeon gives back to Mary the Child she is going to offer to the Lord. The two Doves are presented to the Priest, who sacrifices them on the Altar; the price for the ransom is paid; the whole law is satisfied; and, after having paid her homage to her Creator in this sacred place, where she spent her early years, Mary, with Jesus fastly pressed to her bosom, and her faithful Joseph by her side, leaves the Temple.

Such is the mystery of this fortieth day, which closes, by this admirable Feast of the Purification, the holy season of Christmas. Several learned writers, among whom we may mention Henschenius and Pope Benedict the Fourteenth, are of opinion that this Solemnity was instituted by the Apostles themselves. This much is certain, that it was a long-established Feast even in the fifth century.

The Greek Church and the Church of Milan count this Feast among those of our Lord; but the Church of Rome has always considered it as a Feast of the Blessed Virgin. It is true, it is our Saviour who is this day offered in the Temple; but this offering is the consequence of our Lady’s Purification. The most ancient of the Western Martyrologies and Calendars call it The Purification. The honour thus paid by the Church to the Mother, tends, in reality, to the greater glory of her Divine Son, for He is the Author and the End of all those prerogatives which we revere and honour in Mary.

Candlemas Day

THE BLESSING OF CANDLES

After Tierce, follows the Blessing of the Candles, which is one of the three principal ones observed by the Church during the year; the other two are the Blessing of the Ashes, and the Blessing of the Palms. The signification of this ceremony bears so essential a connection with the mystery of our Lady’s Purification, that if Septuagesima, Sexagesima, or Quinquagesima Sunday fall on the 2nd of February, the Feast is deferred to to-morrow ; but the Blessing of the Candles, and the Procession, which follows it, always take place on this precise day.

In order to give uniformity to the three great Blessings of the year, the Church prescribes for that of the Candles the same colour for the vestments of the sacred Ministers, as is used in the two other Blessings of the Ashes and Palms — namely, Purple. Thus this solemn function, which is inseparable from the day on which our Lady’s Purification took place, may be gone through every year on the 2nd of February, without changing the colour prescribed for the three Sundays just mentioned.

It is exceedingly difficult to say what was the origin of this ceremony. Baronius, Thomassin, and others, are of opinion, that it was instituted towards the close of the 5th century, by Pope St. Gelasius, in order to give a christian meaning to certain vestiges, still retained by the Romans, of the old Lupercalia. St. Gelasius certainly did abolish the last vestiges of the feast of the Lupercalia, which, in earlier times, the Pagans used to celebrate in the month of February. — Pope Innocent the Third, in one of his Sermons for the Feast of the Purification, attributes the institution of this ceremony of Candlemas to the wisdom of the Roman Pontiffs, who turned into the present religious rite the remnants of an ancient pagan custom, which had not quite died out among the Christians. The old Pagans, he says, used to carry lighted torches in memory of those which the fable gives to Ceres, when she went to the top of Mount Etna in search of her daughter Proserpine. But against this, we have to object, that on the pagan Calendar of the Romans, there is no mention of any feast in honour of Ceres, for the month of February. — We, therefore, prefer adopting the opinion of Dom Hugh Menard, Rocca, Henschenius, and Pope Benedict the Fourteenth; that an ancient feast, which was kept in February, and was called the Amburbalia, during which the pagans used to go through the city with lighted torches in their hands, gave occasion to the Sovereign Pontiffs to substitute, in its place, a Christian ceremony, which they attached to the Feast of that sacred mystery, in which Jesus, the Light of the world, was presented in the Temple by his Virgin-Mother.

The mystery of to-day’s ceremony has frequently been explained by liturgists, dating from the 7th century. According to St. Ivo of Chartres, (his Sermon on the Purification) the wax — which is formed from the juice of flowers by the bee, (which has always been considered as the emblem of virginity,) — signifies the virginal flesh of the Divine Infant, who diminished not, either by his conception or his birth, the spotless purity of his Blessed Mother. The same holy Bishop would have us see, in the flame of our Candle, a symbol of Jesus, who came to enlighten our darkness. St. Anselm, (his Narrations on St Luke) Archbishop of Canterbury, speaking on the same mystery, bids us consider three things in the blest Candle: the Wax, the Wick, and the Flame. The Wax, he says, which is the production of the virginal bee, is the Flesh of our Lord; the Wick, which is within, is his Soul; the Flame, which burns on the top, is his Divinity.

Formerly, the Faithful looked upon it as an honour to be permited to bring their wax tapers to the Church, on this Feast of the Purification, that they might be blessed together with those, which were to be borne in the procession by the Priests and sacred Ministers; and the same custom is still observed in some congregations. It would be well if Pastors were to encourage this practice, retaining it where it exists, or establishing it where it is not known. There has been such a systematic effort made to destroy, or, at least, to impoverish the exterior rites and practices of religion, that we find, throughout the world, thousands of Christians who have been insensibly made strangers to those admirable sentiments of faith, which the Church alone, in her Liturgy, can give to the body of the Faithful. Thus, we shall be telling many what they have never heard before, when we inform them, that the Church blesses the Candles to-day, not only to be carried in the Procession, which forms part of the ceremony, but, also, for the use of the Faithful, inasmuch as they draw, upon such as use them with respect, whether on sea or on land, (as the Church says in the Prayer,) special blessings from heaven. These blest Candles ought, also, to be lit near the bed of the dying Christian, as a symbol of the immortality merited for us by Christ, and of the protection of our Blessed Lady.

As soon as all is prepared, the Priest goes up to the Altar, and thus begins the Blessing of the Candles:

℣. The Lord be with you.
℟. And with thy spirit.

LET US PRAY

Holy Lord, Father Almighty and Eternal God, who didst create all things out of nothing and by the labor of the bees, following thy commands, hast brought this liquor to the perfection of wax; and who, on this day, didst accomplish the desire of the righteous Simeon; we humbly beseech thee, that by the invocation of thy most holy name, and by the intercession of Blessed Mary, ever a Virgin, whose festival we this day devoutly celebrate, and by the prayers of all thy Saints, thou wouldst vouchsafe to bless ✠ and sanctify ✠these candles, for the service of men, and for the good of their bodies and souls in all places, whether on sea, or on land; and that thou wouldst please mercifully to hear from thy holy temple, and from the throne of thy majesty, the prayers of this thy people, who desire to carry them in their hands with reverence, and with sacred hymns to praise thy name; and show mercy to all that cry out unto thee, whom thou hast redeemed by the precious blood of thy beloved Son: who liveth and reigneth with thee in the unity of the Holy Ghost, God, world without end.
℟. Amen.

LET US PRAY

O Almighty and Eternal God, who on this day wast please that thy only Son should be presented in the temple, and be received into the arms of holy Simeon: we humbly beseech thy mercy to bless ✠, sanctify ✠, and give the light of thy heavenly benediction to these candles, which we thy servants desire to carry in honor of thy name: that by offering them to thee, our Lord God, we may be inflamed by the fire of thy sweet love, and made worthy to be presented in the holy temple of thy glory. Through the same Christ our Lord.
℟. Amen.

LET US PRAY

Lord Jesus Christ, the true light, that enlighteneth every man that cometh into the world: pour forth thy blessing ✠ upon these candles, and sanctify ✠ them by the light of thy grace; and grant in thy mercy, that as these candles, by their visible light, dispel the darkness of the night, so our hearts burning with invisible fire, and enlightened by the grace of the Holy Ghost, may be delivered from all blindness of sin: that the eye of our soul being purified, we may discern those things that are pleasing to thee, and beneficial to our souls: that after having finished the darksome passage of this life, we may come to never-fading joys, through thee, O Jesus Christ, the Savior of the world, who, in perfect Trinity, livest and reignest God, world without end.
℟. Amen.

LET US PRAY

O Almighty and Eternal God, who, by thy servant Moses, commandedst the purest oil to be prepared for lamps, continually to burn in thy presence, mercifully pour forth the grace of thy blessing ✠ on these candles: that as they supply us with visible light, so, by thy assistance, the light of thy Spirit may never be wanting inwardly in our souls. Through our Lord Jesus Christ thy Son, who liveth and reigneth with thee in the unity of the same Holy Spirit, God, world without end.
℟. Amen.

LET US PRAY

Lord Jesus Christ, who appearing amongst men in the substance of our flesh, wast pleased this day to be presented in the temple by thy parents, and whom the venerable Simeon, enlightened by the Holy Ghost, publicly confessing, received in his arms, and blessed: mercifully grant that, being inspired and taught by the grace of the same Holy Spirit, we may sincerely acknowledge and faithfully love thee. Who with God the Father, in the unity of the same Holy Spirit, livest and reignest God, world without end.
℟. Amen.

These five Prayers having been said, the Celebrant sprinkles the Candles with holy water (saying the Asperges in secret), and then incenses them; after which, he distributes them to both clergy and Laity (in receiving the Candle, the Faithful should kiss first the Candle itself, and then the Priest’s hand). During the distribution, the Church—filled with emotion at the sight of these sacred symbols, which remind her of Jesus—shares in the joyous transports of the aged Simeon, who, while holding the Child in his arms, confessed him to be the Light of the Gentiles. She chants his sweet Canticle, separating each verse by an Antiphon, which is formed out of the last words of Simeon.

Ant. A Light to the revelation of the Gentiles, and the glory of thy people Israel.

Canticle of Simeon (St. Luke 2)

Now thou dost dismiss thy servant, O Lord, according to thy word in peace.

Ant. A Light to the revelation of the Gentiles, and the glory of thy people Israel.


Because my eyes have seen thy Salvation.

Ant. A Light to the revelation of the Gentiles, and the glory of thy people Israel.


Which thou hast prepared before the face of all peoples.

Ant. A Light to the revelation of the Gentiles, and the glory of thy people Israel.


Glory be to the Father, and to the Son, and to the Holy Ghost.

Ant. A Light to the revelation of the Gentiles, and the glory of thy people Israel.


As it was in the beginning, is now, and ever shall be, world without end. Amen.

Ant. A Light to the revelation of the Gentiles, and the glory of thy people Israel.


After the distribution of the Candles, the following Antiphon and verse of the 43rd Psalm are sung:

Arise, O Lord, help us, and, for thy name’s sake, deliver us.

Ps. We have heard, O God, with our ears: our fathers have declared unto us. ℣. Glory. Arise.

If it be in the season of Septuagesima, there is also added by the Deacon, Flectamus genua (Let us kneel down); to which the Subdeacon replies, Levate (Arise).


LET US PRAY

Give ear, we beseech thee, O Lord, to thy people; that what we outwardly perform by this yearly devotion, we may inwardly obtain the effects of, by the light of thy grace. Through, etc.

THE PROCESSION

Filled with holy joy, radiant with the mystic light, excited, like the venerable Simeon, by the impulse of the Holy Spirit—the Church goes forth to meet her Emmanuel. It is this meeting which the Greek Church calls the Hypapante (or Hypante), under which name she also designates today’s Feast. The Church would imitate that wondrous Procession which was formed in the Temple of Jerusalem on the day of Mary’s Purification. Let us listen to St. Bernard.

“On this day, the Virgin Mother brings the Lord of the Temple into the Temple of the Lord; Joseph presents to the Lord a Son, who is not his own, but the Beloved Son of that Lord himself, and in whom he is well pleased; Simeon, the just man, confesses Him for whom he had been so long waiting; Anna, too, the widow, confesses him. The Procession of this solemnity was first made by these four, which, afterwards, was to be made, to the joy of the whole earth, in every place and by every nation. Let us not be surprised at its then being so little for He that carried was Little! Besides, all who were in it were just, and Saints, and perfect—there was not a single sinner.” (Bernard, First Sermon on the Purification)

And yet, let us join the holy procession. Let us go to meet Jesus, the Spouse of our souls, as did the Wise Virgins, carrying in our hands lamps burning with the flame of charity. Let us remember the command given us by our Lord: Let your loins be girt, and lamps burning in your hands: and you yourselves like to men who wait for their Lord. (Luke 12:35-36) Guided by faith and enlightened by charity, we shall meet and know him, and he will give himself to us.

The holy Church opens her chants of this Procession with the following Antiphon, which is found, word for word, in the Greek Liturgy of this same Feast.

Ant. Adorn thy bride-chamber, O Sion, and receive Christ, thy King. Salute Mary, the gate of heaven; for she beareth the King of glory, who is the new Light. The Virgin stands, bringing in her hands her Son, the Begotten before the day-star; whom Simeon receiving into his arms, declared him to the people as the Lord of life and death, and the Savior of the world.

Then is added the following Anthem, taken from the Gospel, and in which is related the mysterious meeting between Jesus and Simeon.

Ant. Simeon had received an answer from the Holy Ghost, that he should not see death, before he had seen the Christ of the Lord; and when his parents brought the Child into the Temple, he took him into his arms, and blessed God, and said: Now, thou dost dismiss thy servant, O Lord, in peace.

℣. When his parents brought in the Child Jesus, to do for him according to the custom of the law, he took him into his arms.

On re-entering the Church, the Choir sings the following Responsory:

℟. They offered for him, to the Lord, a pair of turtle doves, or two young pigeons: * As it is written in the Law of the Lord.

℣. After the days of Mary’s purification, according to the law of Moses, were accomplished, they carried Jesus to Jerusalem, to present him to the Lord. * As it is written in the law of the Lord. Glory. * As it is written.

After the Procession, the Celebrant and his Ministers put off their purple vestments, and vest in white for the Mass of the Purification. But if it be any of the three Sundays, Septuagesima, Sexagesima, or Quinquagesima, the Mass of the Feast is deferred till the morrow, as we have already explained.

MASS

In the Introit, the Church sings the glory of Jerusalem’s Temple that was this day visited by the Emmanuel. Great, indeed, today, is the Lord in the City of David, great is he on his mount of Sion. Simeon, the representative of the whole human race, receives into his arms Him that is the Mercy sent us by God.

Introit

Suscepimus, Deus, misericordiam tuam in medio Templi tui: secundum Nomen tuum, Deus, ita et laus tua in fines terræ: justitia plena est dextera tua.

We have received thy mercy, O God, in the midst of thy temple: according to thy name, O God, so also is thy praise unto the ends of the earth: thy right hand is full of justice.

Ps. Magnus Dominus et laudabilis nimis, in civitate Dei nostri, in monte sancto ejus. ℣. Gloria Patri. Suscepimus.

Ps. Great is the Lord, and exceedingly to be praised: in the City of our God, in his holy Mountain. ℣. Glory, &c. We have.


In the Collect, the Church prays that her children may be presented, as Jesus was, to the Eternal Father; but in order that they may meet with a favorable reception, she asks him to grace them with purity of heart.

Collect

Omnipotens sempiterne Deus Majestatem tuam supplices exoramus ut, sicut unigenitus Filius tuus, hodierna die, cum nostræ carnis substantia in Templo est præsentatus, ita nos facias purificatis tibi mentibus præsentari. Per eumdem.

O Almighty and Eternal God, we humbly beseech thy divine Majesty, that as thy Only Begotten Son, in the substance of our flesh, was this day presented in the temple, so our souls being perfectly cleansed, may become a pure oblation, and presented to thee. Through the same, &c.


Epistle

Lectio Malachiæ Prophetæ. Cap. iii.

Hæc dicit Dominus Deus: Ecce ego mittam angelum meum, et præparabit viam ante faciem meam: et statim veniet ad templum suum Dominator quem vos quæritis, et angelus testamenti quem vos vultis. Ecce venit, dicit Dominus exercituum. Et quis poterit cogitare diem adventus ejus, et quis stabit ad videndum eum? ipse enim quasi ignis conflans, et quasi herba fullonum: et sedebit conflans, et emundans argentum: et purgabit filios Levi, et colabit eos quasi aurum et quasi argentum, et erunt Domino offerentes sacrificia in justitia. Et placebit Domino sacrificium Juda et Jerusalem, sicut dies sæculi, et sicut anni antiqui, dicit Dominus omnipotens.


Lesson from the Prophet Malachy. Ch. iii.

Thus saith the Lord God: Behold I send my angel, and he shall prepare the way before my face. And presently the Lord, whom you seek, and the angel of the testament, whom you desire, shall come to his temple. Behold he cometh, saith the Lord of hosts. And who shall be able to think of the day of his coming? and who shall stand to see him? for he is like a refining fire, and like the fuller’ s herb: And he shall sit refining and cleansing the silver, and he shall purify the sons of Levi, and shall refine them as gold, and as silver, and they shall offer sacrifices to the Lord in justice. And the sacrifice of Juda and of Jerusalem shall please the Lord, as in the days of old, and in the ancient years, saith the Lord Almighty.

All the Mysteries of the Man-God have this for their object—the purifying of our hearts. As today’s Epistle explains, He sends his Angel (that is, his Precursor) before his face, that he may prepare his way; and we have heard this holy Prophet crying out to us, in his wilderness: Be humbled, O ye hills! and ye valleys, be ye filled up!—At length, he that is the Angel, the Sent, by excellence, comes in person to make a Testament, a Covenant, with us. He comes to his Temple, and this Temple is our heart. But he is like a refining fire that takes away the dross of metals. He wishes to renew us by purifying us; that thus we may be worthy to be offered to him, and with him, by a perfect sacrifice. We must, therefore, take care and not be satisfied with admiring these sublime Mysteries. We must hold this as a principle of our spiritual life—that the Mysteries brought before us, feast after feast, are intended to work in us the destruction of the old, and the creation of the new, man. We have been spending Christmas; we ought to have been born together with Jesus; this new Birth is now at its fortieth day. Today, we must be offered by Mary (who is also our Mother) to the Divine Majesty, as Jesus was. The moment is come for our offering, for it is the hour of the Great Sacrifice—let us redouble the fervor of our preparation.

In the Gradual, the Church again celebrates that sweet Mercy, who has appeared in the Temple of Jerusalem, and is about to show himself to us in this more perfect manifestation of the Holy Sacrifice.

Gradual

Suscepimus, Deus, misericordiam tuam in medio Templi tui: secundum nomen tuum, Deus, ita et laus tua in fines terræ.

We have received thy Mercy, O God, in the midst of thy Temple: according to thy name, O God, so also is thy praise unto the ends of the earth.

℣. Sicut audivimus, ita et vidimus in civitate Dei nostri, in monte sancto ejus.

℣. As we have heard, so have we seen in the City of our God, on his holy mountain.

Alleluia, alleluia.

Alleluia, alleluia.

℣. Senex Puerum porta bat: Puer autem senem regebat. Alleluia.

℣. The old man carried the Child: but the Child guided the old man. Alleluia.


If the season of Septuagesima be already begun, the Church, instead of the Alleluia-verse, sings the following Tract, which is composed of the words of the venerable Simeon.

Tract

Nunc dimittis servum tuum, Domine, secundum verbun tuum in pace.

Now thou dost dismiss thy servant, O Lord, according to thy word in peace.

℣. Quia viderunt oculi mei Salutare tuum.

℣. Because my eyes have seen thy Salvation.

℣. Quod parasti ante faciem omnium populorum.

℣. Which thou hast prepared before the face of all peoples.

℣. Lumen ad revelationem gentium, et gloriam plebis tuæ Israel.

℣. A Light to the revelation of the Gentiles, and the glory of thy people Israel.


Gospel

Sequentia sancti Evangelii secundum Lucam. Cap.ii

In illo tempore: Postquam impleti sunt dies purgationis Mariæ, secundum legem Moysi, tulerunt illum in Jerusalem, ut sisterent eum Domino, sicut scriptum est in lege Domini: Quia omne masculinum adaperiens vulvam, sanctum Domino vocabitur: et ut darent hostiam secundum quod dictum est in lege Domini, par turturum, aut duos pullos columbarum. Et ecce homo erat in Jerusalem, cui nomen Simeon, et homo iste justus, et timoratus, exspectans consolationem Israel: et Spiritus Sanctus erat in eo. Et responsum acceperat a Spiritu Sancto, non visurum se mortem, nisi prius videret Christum Domini. Et venit in spiritu in templum. Et cum inducerent puerum Jesum parentes ejus, ut facerent secundum consuetudinem legis pro eo, et ipse accepit eum in ulnas suas: et benedixit Deum, et dixit: Nunc dimittis servum tuum Domine, secundum verbum tuum in pace: quia viderunt oculi mei salutare tuum, quod parasti ante faciem omnium populorum: lumen ad revelationem gentium, et gloriam plebis tuae Israel.


Sequel of the holy Gospel according to St. Luke. Ch. ii.

At that time: After the days of purification of Mary, according to the law of Moses, were accomplished, they carried him to Jerusalem, to present him to the Lord: As it is written in the law of the Lord: Every male opening the womb shall be called holy to the Lord: And to offer a sacrifice, according as it is written in the law of the Lord, a pair of turtledoves, or two young pigeons: And behold there was a man in Jerusalem named Simeon, and this man was just and devout, waiting for the consolation of Israel; and the Holy Ghost was in him. And he had received an answer from the Holy Ghost, that he should not see death, before he had seen the Christ of the Lord. And he came by the Spirit into the temple. And when his parents brought in the child Jesus, to do for him according to the custom of the law, He also took him into his arms, and blessed God, and said: Now thou dost dismiss thy servant, O Lord, according to thy word in peace; Because my eyes have seen thy salvation, Which thou hast prepared before the face of all peoples: A light to the revelation of the Gentiles, and the glory of thy people Israel.

The Holy Spirit has led us to the Temple, as he did Simeon. There, we see the Virgin Mother offering at the Altar her Son, who is the Son of God. We are filled with admiration at this fidelity of the Child and his Mother to the Law; and we feel in our hearts a desire to be also presented to our Creator, who will accept our homage, as he accepted that offered him by his Divine Son. Let us at once put ourselves in those same holy dispositions which filled the Hearts of Jesus and Mary. The salvation of the world has this day gained ground; let the work of our individual sanctification also advance. From this Feast forward, the Mystery of the Infant-God will no longer be put before us by the Church as the special object of our devotion; the sweet Season of Christmas will, in a few hours, have left us, and we shall have to follow our Jesus in his combats against our enemies. Let us keep close to our dear King. Let us ever keep Simeon’s spirit, and follow our Redeemer, walking in His footsteps, who is our Light. Let us love this Light, and merit, by our fidelity in using it, that it unceasingly shine upon us.

During the Offertory, the Church speaks the praises of the grace put, by our Lord, on Mary’s lips. She celebrates the favors poured out on Her who was called by the Archangel Blessed among women.

Offertory

Diffusa est gratia in labiis tuis; propterea benedixit te Deus in æternum, et in sæculum sæculi.

Grace is spread on thy lips; therefore hath God blessed thee for ever, and for ever.



Secret

Exaudi, Domine, preces nostras: et ut digna sint munera, quæ oculis tuæ Majestatis offerimus, subsidium nobis tuæ pietatis impende. Per Dominum.

Mercifully hear our prayers, O Lord, and grant us the assistance of thy mercy, that what we offer to thy divine Majesty may be worthy to be accepted. Through, &c.



The Preface is that of Christmas

After having distributed the Bread of Life—the Fruit of Bethlehem—which has been offered on our Altar, and has redeemed us from all our iniquities, the holy Church again reminds her children of the sentiments which filled Simeon’s soul. But in the Mystery of love, we not only, like Simeon, receive into our arms Him who is the Consolation of Israel; he enters into our very breast and soul, and there he takes up his abode.


Communion

Responsum accepit Simeon a Spiritu Sancto, non visurum se mortem, nisi videret Christum Domini.

Simeon received an answer from the Holy Ghost, that he should not see death till he beheld the Christ of the Lord.

Let us, in the Postcommunion, unite with the Church in praying that the heavenly remedy of our regeneration may not only produce in our souls a passing grace, but may, by our fidelity, fructify in us to life eternal.


Postcommunion

Quæsumus, Domine Deus noster, ut sacrosancta mysteria, quæ pro reparationis nostræ munimine contulisti, intercedente beata Maria semper Virgine, et præsens nobis remedium esse facias et futurum. Per Dominum.

We beseech thee, O Lord our God, that the sacred mysteries we have received to preserve our new life may, by the intercession of Blessed Mary, ever a Virgin, become a remedy to us both now and for the future. Through, &c.

- From The Liturgical Year by Dom Prosper Guéranger