Presentation of Jesus at the Temple

Presentation of Jesus at the Temple From Wikipedia, the free encyclopedia Jump to: navigation, search The Presentation of Jesus at the Temple Presentation of Christ at the Temple by Hans Holbein the Elder, 1500 01 (Kunsthalle, Hamburg) Observed by Type Anglicans Eastern Orthodox Lutherans Oriental Orthodox Roman Catholics Methodists Christian Date 2 February (Julian 2 February at present corresponds to Gregorian 15 February) 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 and some Eastern Catholic Churches, it is one of the twelve Great Feasts, and is sometimes called Hypapante (lit., 'Meeting' in Greek). Other traditional names include Candlemas, the Feast of the Purification of the Virgin, and the Meeting of the Lord. In some Western liturgical churches, Vespers (or Compline) on the Feast of the Presentation marks the end of the Epiphany season. In the Church of England, the Presentation of Christ in the Temple is a Principal Feast celebrated either on 2 February or on the Sunday between 28 January and 3 February. In the Latin Rite of the Catholic Church, the Presentation of Jesus at the Temple is the fourth Joyful Mystery of the Rosary. Scripture

Meeting of the Lord, Russian Orthodox icon, 15th century. 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 that would become known as the Nunc Dimittis, or Canticle of Simeon, which 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). 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 Roman Catholic Church, it is known as the "Presentation of the Lord" in the liturgical books first issued by Paul VI, [2] and as the "Purification of the Blessed Virgin Mary" in earlier editions. 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), The Presentation of Christ in the Temple, and The Purification of the Blessed Virgin Mary (Anglican Church of Canada), The Presentation of Christ in the Temple (Candlemas) (Church of England), and The Presentation of Christ in the Temple (Anglican Church of Australia). It is known as the Presentation of Our Lord in the Evangelical Lutheran Church in America. In some Protestant churches, the feast is known as the Naming of Jesus (though historically he would have been named on the eighth day after the Nativity, when he was circumcised). Western Christianity 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 (Święto, "Holiday" + Matka Boska, "Mother of God" + Gromnica, "Thunder"). This name refers to the candles that are blessed on this day, called gromnicy, since these candles are lit during (thunder) storms and placed in windows to ward off storms. Within the Roman Catholic Church, since the liturgical reforms of the Second Vatican Council, this feast has been referred to as the Feast of Presentation of the Lord, 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. 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. [3] Eastern Christianity In the Byzantine tradition (Eastern Orthodox and Greek Catholic), 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.

Our Lady who softens evil hearts, Russian icon, 19th century. 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. Some Christians observe the practice of leaving Christmas decorations up until Candlemas. Date

Meeting of the Lord, Orthodox icon from Belarus (1731). 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. 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. In the Armenian Apostolic Church, the Feast, called "The Coming of the Son of God into the Temple" (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.