Our challenge then is to carry that vision beyond the physical place where we received the revelation. Whatever our tasks and responsibilities in this world, whatever the architecture of our routines and responsibilities, the virgin calls us to annex those spaces and make them extensions of the living temple that we are, to make them as beautiful and well-adorned and graceful. In this task we do not require great wealth or abundance of fine materials and skills. All we need is a humble human heart that says, be it to me according to your word. Then, however small and ordinary our lives may be, god Himself, the great Craftsman, will come to build a temple that Solomon himself would wonder at, a place more spacious than the heavens, where god in the flesh has come to dwell in all the. Richard René, we will be celebrating the Presentation of the Theotokos with a vesperal Liturgy on the eve of the feast (Tuesday, november 20th) at 6:30pm. Below is a zenit translation of Pope Francis homily tonight during the mass he celebrated. Peters Basilica for the feast of the Presentation of the lord and the conclusion of the year of Consecrated Life: today, before our eyes is a simple, humble and great event: Mary and Joseph take jesus to the temple of Jerusalem.
The, feast of the, presentation of the, lord (Candlemas)
In short, we are too easily inclined to apply the ways of the old temples to our experience of Christian worship. The Presentation challenges us to see otherwise. It reminds us that the Church is less a place where Christians go than a reality that we become by gathering in the name of Christ. Paul says, When you assemble as, church (1 Cor. 11:18) not when you go to, church. The Presentation reminds us that the building where we gather is not an end in itself, a discrete geographical entity where god exists apart from His people; rather, the Church temple is an iconographic mirror of the temple that we— the people of God—are called. By extension, everything that happens within marking the Church temple—the hierarchy and ritual and order—exists solely to build up the real dwelling place of God: the human person in the image and likeness of Christ. To put it simply, the Presentation tells us that Church temple itself is not a dwelling place for God; it is the temple for the people of God and they are the living temple of God. If this is indeed the case, then the mother of God calls us through her feast to expand the walls of the new temple in our daily lives. Our Eucharistic assemblies on Sundays and feast days such as this one renew our sacred calling the to bear God continually, as the virgin did.
The feast of the Presentation is nothing less than the fulfilment of this prophecy. By entering the temple, the virgin shows that the time in which human beings dwelt outside of the divine presence, separate and isolated, is past. She has expanded and softened those walls of impenetrable, immovable stone, so that through her womb God might be born in each and every human person, and make literature every human body his dwelling place. In essence, the Presentation commemorates the consecration of a new arena in the divine-human conversation—no longer merely external, public and formal, but intimate, personal and inwardly transformative. The implications of this feast for us are life-changing and revolutionary. Like the religious men and women of old, we may be tempted to restrict our encounter with God to the physical walls of a building. The phrase go to church connotates for us a place called the church where we go to meet God. Within the Church temple, we can suppose that the area of the altar—which we call the sanctuary or even the holy of holies—is a place where god makes His presence more clearly, if not exclusively. Those who accomplish liturgical tasks within the altar area—the ordained clergy—we can easily come to regard as religious professionals akin to the levitical priests, people who are of a different caste from ordinary folk.
Even as he dedicated the temple for the first time, king Solomon asked, will God indeed dwell on the earth? Behold, heaven and the highest heaven cannot contain thee; how much less this house which I have built! In the jewish understanding, god could not be limited to a place; as the god of all, he was everywhere present and filled all things. Instead of placing a statue of Yahweh in their temple, they invoked His presence by enshrining tokens of His mighty works: the inscriptions on the tablets of stone he gave to moses, aarons rod that he made to flower, the manna with which he fed. In this way, the jewish people proclaimed that their God, unlike all the other gods, was transcendent and all-powerful and could not be subjected to the human will, the work of mens hands. Additionally, the jewish temple arrangement real expressed their hope that this all-powerful, omipresent God would one day come to dwell, not in an isolated, distinct building made of stone and wood, but in the midst of His people, inseparable from them and united to them forever. As the prophet Jeremiah himself said, speaking for God, In those days, says the lord, they shall no more say, the ark of the covenant of the lord. It shall not come to mind, or be remembered, or missed; it shall not be made again.
Thus the human and the divine did not interact directly in the ancient temple; a permanent wall of separation divided them. Human beings came to the temple not so much to relate to their deity in any personal sense as to perform public rituals that affirmed their sense of community. What they believed in private was irrelevant as long as they continued to practice their beliefs for the sake of the public good. This brings us to judaism. Like the ancient people who surrounded them, the jews did not enter inside their temple to encounter God; they worshiped in the outer courts, while the consecrated priests offered animal sacrifices and burned incense within. Thus Judaism continued to uphold the wall of separation between an inaccessible divinity and the human race. There was, however, one fundamantally important difference between the jewish temple and the temples of other ancient religions: the jewish deity did not actually live in that building.
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New York: Robert Appleton Company. "Candlemas." The catholic Encyclopedia. New York: Robert Appleton Company, 1908. This article was transcribed for New Advent by marcia. John Cardinal Farley, archbishop of nehru New York. The editor of New Advent is kevin Knight.
My email address is webmaster at newadvent. Regrettably, i can't reply to every letter, but I greatly appreciate your feedback — especially notifications about typographical errors and inappropriate ads. The feast of the Presentation of the virgin in the temple (november 21st) was first celebrated in Syria towards the end of the 6th century, inspired by the even-then-ancient stories that told of how the parents of the virgin Mary took her to the temple. While there have long been questions as to how closely the Presentation story reflects what actually happened, the Church continues to celebrate the feast for its profound eternal significance. By entering the temple so that she might become the living temple in which Jesus comes to dwell, the Theotokos embodies a profound shift from the way of old temple to the way of the new. In the ancient world, a temple was a physical place in which a deity was said to live. People did not actually worship inside ancient temples; rather, a statue of the god or goddess occupied most of the space, while the worshippers gathered outside, and the consecrated religious professionals brought and offered sacrifices within.
The solemn procession represents the entry of Christ, who is the light of the world, into the temple of Jerusalem. It forms an essential part of the liturgical services of the day, and must be held in every parochial church where the required ministers can be had. The procession is always kept on 2 February even when the office and Mass of the feast is transferred to 3 February. Before the reform of the latin liturgy. Pius V (1568 in the churches north and west of the Alps this ceremony was more solemn.
After the fifth oration a preface was sung. The "Adorna" was preceded by the antiphon "ave maria". While now the procession is held inside the church, during the middle Ages the clergy left the church and visited the cemetery surrounding. Upon the return of the procession a priest, carrying an image of the holy Child, met it at the door and entered the church with the clergy, who sang the canticle of Zachary, "Benedictus Dominus deus Israel". At the conclusion, entering the sanctuary, the choir sang the responsory, "Gaude maria virgo" or the prose, "Inviolata" or some other antiphon in honour of the Blessed Virgin. About this page apa citation. In The catholic Encyclopedia.
Feast of the, presentation of the, blessed Virgin Mary
Blessing of candles and procession According to the thesis roman Missal the celebrant after Terce, in stole and cope of purple colour, standing at the epistle side of the altar, blesses the candles (which must be of beeswax). Having sung or recited the five orations prescribed, he sprinkles and incenses the candles. Then he distributes them to the clergy and laity, whilst the choir sings the canticle of Simeon, "Nunc dimittis". The antiphon "Lumen ad revelationem gentium et gloriam plebis tuæ israel" is repeated after every verse, according to the medieval custom of singing the antiphons. During the procession which now follows, and at which all the partakers carry lighted candles in their hands, the choir sings the antiphon "Adorna thalamum tuum, sion composed. John of Damascus, one of the few pieces which, text and music, have been borrowed by the roman Church from the Greeks. The other antiphons are of Roman origin.
The Gregorianum (tradition of the eighth century) does not speak of this procession, which fact proves that the procession of Sergius was the ordinary "station not the liturgical act of today. The feast was certainly not introduced by pope gelasius to suppress the excesses of the lupercalia ( Migne, missale gothicum, 691 and it spread slowly in the west ; it is not found in the "Lectionary" of Silos (650) nor in the "Calendar" (731-741). In the east it was celebrated as a feast of the lord; in the west as a feast of Mary ; although the "Invitatorium" (Gaude et lætare, jerusalem, occurrens deo tuo the antiphons and responsories remind us of its original conception as a feast. The blessing of the candles did not enter into common use before the eleventh century; it has nothing in common with the procession of the lupercalia. In the latin Church this feast ( Purificatio. M.V.) is a double of the second class. In the middle Ages it had an octave in the larger number of dioceses ; also today the religious orders whose special object is the veneration of the mother of God (Carmelites, servites ) and many dioceses (Loreto, the Province phil of siena, etc.) celebrate the.
the last twenty-five years of the fourth century the roman feast of Christ's nativity (25 December) was introduced. In Antioch it is attested in 526 (Cedrenus in the entire eastern Empire it was introduced by the Emperor Justinian I (542) in thanksgiving for the cessation of the great pestilence which had depopulated the city of Constantinople. In the Greek church it was called Hypapante tou kyriou, the meeting ( occursus ) of the lord and His mother with Simeon and Anna. The Armenians call it: "The coming of the son of God into the temple " and still keep it on the 14th of February (Tondini di quaracchi, calendrier de la nation Arménienne, 1906, 48 the copts term it "presentation of the lord in the temple. Man., ii 571, 643). Perhaps the decree of Justinian gave occasion also to the roman Church (to Gregory i?) to introduce this feast, but definite information is wanting on this point. The feast appears in the gelasianum ( manuscript tradition of the seventh century) under the new title of Purification of the Blessed Virgin Mary. The procession is not mentioned. Pope sergius I (687-701) introduced a procession for this day.
Leviticus 12:2-8 forty days after the birth. Christ, mary complied with this precept of the law, she redeemed her first-born from the temple numbers 18:15 and was purified by the prayer of, simeon the just, in the presence of Anna the prophetess luke 2:22 sqq. No doubt this event, the first solemn introduction. Christ into the house of God, was in the earliest times celebrated in the. We find it essay attested for the first half of the fourth century by the pilgrim of Bordeaux, egeria or Silvia. The day (14 February) was solemnly kept by a procession to the constantinian basilica of the resurrection, a homily on luke 2:22 sqq., and the holy sacrifice. But the feast then had no proper name; it was simply called the fortieth day after Epiphany.
Feast of the, presentation of, our Lord Jesus Christ
Please help support the mission of New Advent and get the full contents of this website as an instant download. Includes the catholic Encyclopedia, church Fathers, summa, bible and more all for only.99. Also called: Purification of the Blessed Virgin (Greek. Hypapante feast of the Presentation of Christ in the temple. Observed 2 February in the. According to the, mosaic law a mother who had given birth to a man-child was considered unclean for seven days; moreover she was to remain three and thirty days "in the blood of her purification for a maid-child the time which excluded the mother from. When the time (forty or eighty parts days) was over the mother was to "bring to the temple a lamb for a holocaust and a young pigeon or turtle dove for sin if she was not able to offer a lamb, she was to take two.