At the end of the fourth century, a woman named Etheria made a pilgrimage to Jerusalem. Her journal, discovered in 1887, gives an unprecedented glimpse of liturgical life there. Among the celebrations she describes is the Epiphany (January 6), the observance of Christ’s birth, and the gala procession in honor of his Presentation in the Temple 40 days later—February 15. (Under the Mosaic Law, a woman was ritually “unclean” for 40 days after childbirth, when she was to present herself to the priests and offer sacrifice—her “purification.” Contact with anyone who had brushed against mystery—birth or death—excluded a person from Jewish worship.) This feast emphasizes Jesus’ first appearance in the Temple more than Mary’s purification.
The observance spread throughout the Western Church in the fifth and sixth centuries. Because the Church in the West celebrated Jesus’ birth on December 25, the Presentation was moved to February 2, 40 days after Christmas.
At the beginning of the eighth century, Pope Sergius inaugurated a candlelight procession; at the end of the same century the blessing and distribution of candles which continues to this day became part of the celebration, giving the feast its popular name: Candlemas.
Comment:
In Luke’s account, Jesus was welcomed in the temple by two elderly people, Simeon and the widow Anna. They embody Israel in their patient expectation; they acknowledge the infant Jesus as the long-awaited Messiah. Early references to the Roman feast dub it the feast of St. Simeon, the old man who burst into a song of joy which the Church still sings at day’s end.
Quote:
“Christ himself says, ‘I am the light of the world.’ And we are the light, we ourselves, if we receive it from him.... But how do we receive it, how do we make it shine? ...[T]he candle tells us: by burning, and being consumed in the burning. A spark of fire, a ray of love, an inevitable immolation are celebrated over that pure, straight candle, as, pouring forth its gift of light, it exhausts itself in silent sacrifice” (Paul VI).
«Your lamps must be burning in your hands» (Lk 12,35). By this outward sign let us remind ourselves of the joy of Simeon carrying the Light in his hands... We must be burning with love and radiant with good deeds, and so take up Christ in our hands with Simeon... Let us discuss this charming custom of the Church of bearing lights aloft on this feast day... Could anyone hold up a lighted candle in his hands on this day without at once remembering that old man who on this same day took up in his arms Jesus, God's Word, clothed in flesh like a candle-flame clothed in wax, and affirmed him to be «the Light which would be a beacon for the Gentiles». Surely he was that «burning and radiant lamp» (Jn 5,35; 1,7) which bore witness to the light. For this purpose he came in the Spirit, who had filled him, into the temple that he might «receive, O God, your loving-kindness in the midst of your temple» (Ps 48[47],10) and declare him to be loving-kindness indeed and the light of your own people. Truly, O holy Simeon, in the quiet contentment of old age you carried this light not simply in your hands but in the very dispositions of your heart. You were like a lamp-standard, seeing so clearly how much the Gentiles would one day be lit up, while reflecting... the bright rays of our faith. Old, yet still sincere, you can now be happy in that you really see what once you but foresaw. Gone is the world's gloom, «the Gentiles bask in this light of yours»; «the whole earth is full of his glory» (Is 60,3; 6,3).
Blessed Guerric of Igny (c.1080-1157), Cistercian abbot
1st sermon for the Purification
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