what is the meaning of the presentation in the temple

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• The Deeper Meaning of the Presentation in the Temple

By Clement Harrold

For many Catholics, the fourth joyful mystery—the Presentation of Jesus in the Temple—can be a difficult scene to meditate on. What’s the episode about, anyway? And what might be its deeper meaning?

Beginning with the first question, it’s important to remember that the Presentation described in Luke 2:22-38 is not the circumcision of Jesus. That already took place eight days after His birth. Rather, the Presentation took place in order to fulfill two different dictates of the Mosaic Law.

The first of these, drawn from Leviticus 12, mandated that mothers needed to be purified forty days after giving birth to a male child. This is why the Presentation is celebrated in the Church’s calendar on February 2nd—also known as “Candlemas,” an allusion to Simeon’s words about the boy Jesus being “a light for revelation to the Gentiles” (Lk 2:32)—because the event takes place forty days after the nativity (counting December 25 as day one).

In order to make the purification, the mother in question was required to sacrifice a lamb as well as either a pigeon or a turtledove. The law made provision, however, for those families who were too poor to afford a lamb, in which case they could sacrifice two pigeons or two turtledoves instead. St. Luke goes out of his way to inform the reader that this is exactly what the Holy Family did, thereby reminding us of their material poverty (see Lk 2:24).

The second precept of the Mosaic Law which Mary and Joseph were following is the requirement from Exodus 13:2 that all firstborns be consecrated to God in a special way. More specifically, this ritual rested on the understanding that the firstborn naturally belonged to God, and so the child’s human parents were expected to “redeem” (from the Latin redimō , meaning to “buy back”) their child by paying five shekels to the priest.

All of this helps us to see that the Presentation in the Temple was about two important things: (1) the purification of Mary and (2) the redemption of baby Jesus. So far so good. But there are two other elements here which are worth paying attention to. For one thing, the Mosaic Law nowhere demanded that the purification or the redemption take place within the Temple. This means that the Holy Family was being extra devout by going to the Temple for this special day.

Additionally, there is one detail in the Presentation narrative which is startling for its absence. While St. Luke does mention that Mary and Joseph bought the two turtledoves, he never takes the time to mention the paying of the five shekels to redeem baby Jesus. In other words, he cites the redeeming-of-the-firstborns precept laid down in Exodus 13:2, but he leaves out a description of this redemption taking place. Why might that be?

For the late Pope Benedict XVI, in his Jesus of Nazareth: The Infancy Narratives , the answer was obvious. St. Luke leaves a literary silence in the passage in order to drive home the point that the infant Jesus belongs to His Heavenly Father:

Evidently Luke intends to say that instead of being “redeemed” and restored to his parents, this child was personally handed over to God in the Temple, given over completely to God. . . . Luke has nothing to say regarding the act of “redemption” prescribed by the law. In its place we find the exact opposite: the child is handed over to God, and from now on belongs to him completely. (p. 3)

Understanding this detail can help us bring the fourth joyful mystery to life in a new way. The Presentation isn’t just another boring religious ritual. On the contrary, it is a deeply symbolic moment pointing to Jesus’s divine identity, and to Mary and Joseph’s perfect cooperation with His divine mission.

Further Reading:

http://jimmyakin.com/how-the-accounts-of-jesus-childhood-fit-together

https://www.ncregister.com/blog/whats-happening-at-the-presentation-of-the-lord

Benedict XVI, Jesus of Nazareth: The Infancy Narratives (Image, 2012)

Clement Harrold is a graduate student in theology at the University of Notre Dame. His writings have appeared in  First Things ,  Church Life Journal ,  Crisis Magazine , and the  Washington Examiner . He earned his bachelor's degree from Franciscan University of Steubenville in 2021.

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The Significance Of The Temple In Jesus’S Life

The temple in Jerusalem played a pivotal role in the life and ministry of Jesus Christ. As the center of Jewish worship and tradition, Jesus’s interactions with the temple shaped his mission and message in profound ways.

This article will explore the deep meaning behind Jesus’s experiences at the temple, from his presentation there as an infant to his teachings within its courts as an adult.

Jesus’s Presentation at the Temple as an Infant

The importance of the presentation ritual.

According to the Jewish law, 40 days after the birth of a firstborn male child, the parents were required to bring the child to the temple in Jerusalem to present him to God. This ritual was known as the redemption of the firstborn and involved making an offering to redeem the child as belonging to God (Luke 2:22-24).

This demonstrated the parents’ faithfulness in following the law. It also symbolized the consecration of the child to God’s service. Though Jesus was the Son of God, his earthly parents Mary and Joseph still observed this ritual in obedience to the law.

The presentation and redemption ritual originates from the time when God struck down the firstborn sons of Egypt but spared the Israelites during the final plague before the exodus (Exodus 13:2,11-16). God then claimed all firstborn sons and male animals as his own possession.

However, he allowed the firstborn sons to be redeemed or brought back to the family through an offering. This was a powerful reminder to the Israelites of God’s mercy and grace in sparing them and bringing them out of slavery.

Simeon and Anna’s Prophecies

When Mary and Joseph brought the infant Jesus to the temple, they encountered two devout elderly people, Simeon and Anna, who uttered prophecies about the child. The Holy Spirit had revealed to Simeon that he would see the Messiah before he died.

When Simeon saw Jesus, he took the child in his arms and praised God, saying that his eyes had seen God’s salvation (Luke 2:25-35). His prophecy highlighted that this child was the fulfillment of Israel’s hopes and the Savior for both Jews and Gentiles.

The prophetess Anna who served in the temple also recognized Jesus as the redeemer and praised God (Luke 2:36-38). She proclaimed the news about Jesus to all who were awaiting the Messiah’s coming. Both Simeon and Anna’s prophetic words affirmed that this infant was no ordinary child but rather the promised Messiah who would bring redemption and salvation.

Though Jesus was just a baby, his divine identity and purpose were already being confirmed.

The temple setting is significant here as it emphasizes Jesus’ Jewish heritage and his fulfillment of the Jewish law and prophecies even as a child. The revelation to Simeon and Anna also shows that the Holy Spirit was actively working to identify Jesus as the Christ.

Overall, this temple visit marks an important milestone in the early life of Jesus.

Jesus Teaching at the Temple as a Child

Amazing the religious teachers.

At the young age of 12, Jesus traveled with his parents to Jerusalem to celebrate the Passover feast (Luke 2:41-52). While there, Jesus slipped away to sit among the teachers in the temple courts, listening to them and asking insightful questions.

The teachers were astonished at His depth of understanding and ability to discuss complex theological issues (Luke 2:47). This early temple visit foreshadowed Jesus’ future ministry as a great teacher who would challenge religious assumptions and revolutionize theological thinking.

The teachers in the temple were likely blown away by Jesus’ grasp of the Torah and prophets at such a tender age. His incisive questions indicated that He already had an extraordinary comprehension of Jewish theology.

The rabbis probably realized they were witnessing an exceptionally gifted Child with immense promise as a religious leader. While they had devoted their lives to studying the sacred texts, this 12 year old boy matched and even surpassed their knowledge without any formal training.

Foreshadowing His Future Ministry

This childhood temple visit anticipates several key aspects of Jesus’ later public ministry. First, it shows Jesus stepping into the role of teacher, engaging religious leaders on theological issues. This foreshadows His future teaching ministry where great crowds would gather to learn from Him (Mark 10:1).

Second, it reveals Jesus as someone grounded in the Scriptures with an unusual ability to discern their meaning. This would continue as the basis for His powerful preaching (Luke 4:16-22).

Finally, this episode shows young Jesus affirming the temple as His “Father’s house,” becoming intensely preoccupied with its work (Luke 2:49). As an adult, He would zealously cleanse the temple courts rather than allowing inappropriate activities there (Matthew 21:12).

Just as His questions and answers amazed the rabbis, His authoritative words and actions as an adult teacher would astonish people and stir public controversy.

So this intriguing episode provides a brief preview of Jesus’ unfolding mission. His evident wisdom as an adolescent foreshadowed His profound teachings that would draw many to follow Him. The teachers’ astonishment anticipated the crowds’ reactions of awe and wonder at His message (Matthew 7:28).

Clearly, at just 12 years old, Jesus already exhibited an inkling of His divine purpose and stellar, world-changing destiny.

Jesus Driving Out Money Changers from the Temple

A bold act of zeal for god’s house.

Jesus took a bold stand for the sanctity of God’s house when he drove out the money changers and merchants from the temple courts (Matthew 21:12-13). This zealous act fulfilled Old Testament prophecies about the Messiah’s cleansing of the temple (Psalm 69:9; Malachi 3:1-3).

According to the Gospel accounts, Jesus angrily overturned the tables of the money changers and demanded that merchants stop turning his Father’s house into a marketplace.

This confrontational episode reflects Jesus’ passion for proper worship of God. He would not tolerate the commerce and corruption that was taking place in the temple precincts. By disrupting business operations, Jesus made a statement that honoring God takes priority over profits and wealth.

His forceful ejection of merchants was also a symbolic cleansing of sin and impurity from the temple. Ultimately, Jesus’ protective love for his Father’s house cost him his life, but it showed where his priorities lay.

Fulfillment of Messianic Prophecy

Jesus’ cleansing of the temple powerfully fulfilled Old Testament prophecies about the coming Messiah. Well before Jesus’ ministry, the prophet Malachi foretold that the Lord would “suddenly come to his temple” and “purify the sons of Levi” as a “refiner’s fire” (Malachi 3:1-3).

Centuries later, Jesus abruptly entered the temple and zealously drove out corruption, just as Malachi had predicted. The money changers and merchants were part of the priestly tribe of Levi, so Jesus’ confrontation purified the Levites, again matching Malachi’s prophecy.

Additionally, Psalm 69 contains verses prophetically depicting the Messiah’s great devotion for God’s house and his zeal against those who defile it (Psalm 69:9). Jesus embodied these prophetic words when he overturned the merchant tables in righteous indignation for his Father’s house.

Thus, he powerfully declared himself as the long-awaited Messiah who would cleanse and restore proper worship in the temple, just as the ancient prophets had foretold so long ago.

Jesus’s Eschatological Temple Discourse

Prophecy of the temple’s destruction.

In the synoptic gospels, Jesus predicted the destruction of the Second Temple in Jerusalem. This prophecy is recorded in Matthew 24:1-2, Mark 13:1-2, and Luke 21:5-6. Jesus stated that not one stone of the Temple buildings would be left standing on top of another.

This prophecy was fulfilled around 70 AD when the Romans sacked Jerusalem and demolished the Temple. Josephus, the first-century Jewish historian, provides details on how the Temple was burned and completely torn down by the Romans.

The total destruction shocked the Jewish people who could not imagine a world without the central place of worship. However, Jesus predicted this devastating event and used it to stress the temporary nature of the physical Temple.

His eschatological discourse points to himself as the true and greater Temple.

Promise of the Temple’s Restoration

While prophesying the Temple’s destruction, Jesus also promised its restoration. In John 2:19, Jesus said, “Destroy this temple, and I will raise it again in three days.” Here he referred to his body as the true Temple.

After his crucifixion, Jesus rose from the dead on the third day, fulfilling this promise. Jesus claimed to be the fulfillment of God’s presence and the place of worship for God’s people. Through his death and resurrection, Jesus became the everlasting Temple where people can meet God.

The book of Revelation depicts the glorious heavenly Temple in the New Jerusalem that comes down to earth (Revelation 21:22). This prophetic vision points to God’s presence dwelling eternally with his people through Christ. The physical Temple pointed to this greater spiritual reality found in Jesus.

As the Messiah, Jesus is the true meeting place between God and humanity. The destruction of the earthly Temple and the building of the eternal, heavenly Temple were pivotal to Jesus’s eschatological message.

Symbolic Connections Between Jesus and the Temple

Jesus as the new temple.

In the Gospels, Jesus is portrayed as the fulfillment of the Temple. He refers to himself as the new Temple, replacing the stone and mortar building that had long been the center of Jewish worship (John 2:19-21).

Just as God’s presence filled the Holy of Holies in the old Temple, Jesus embodied God’s presence in bodily form (John 1:14). His body served as the new meeting place between God and humans.

When Jesus cleared the money changers from the Temple courts (Matthew 21:12-13), He showed His authority over the Temple. As the Son of God, the Temple was rightfully under His jurisdiction. By asserting His control, Jesus further aligned Himself with the Divine presence that indwelt the Holy of Holies.

In a symbolic act, the veil that separated the Holy Place from the Most Holy Place was torn in two at the moment of Jesus’ death (Matthew 27:51). This signified that Jesus’ sacrifice on the cross had opened the way for all people to directly access God’s presence.

No longer would a human high priest need to intercede behind a veil on their behalf.

The Temple Veil Torn at Jesus’s Death

The Gospel writers emphasize the tearing of the Temple veil at the moment of Jesus’ death on the cross (Matthew 27:51; Mark 15:38; Luke 23:45). This thick curtain separated the Holy of Holies from the rest of the Temple complex.

Behind it resided the ark of the covenant, where the presence of God dwelt.

Only the high priest could enter the Holy of Holies, and only once a year on the Day of Atonement. But the torn veil represented free access to God for all. Jesus’ sacrificial death provided welcome entry for anyone into the very throne room of heaven (Hebrews 10:19-20).

The timing of the veil-tearing underscored its connection to Jesus’ crucifixion. The intimate linkage between access to God and Christ’s death on the cross could not be more evident. Jesus’ sacrifice effectively removed the barrier to God’s presence that the Temple veil had represented.

So in rending the veil, God showed that Jesus’ death opened the way for reconciliation with Him. The old system of animal sacrifices and priestly rituals no longer applied. Jesus is the true and living Temple, and His cross serves as the only access point to salvation and relationship with God.

As we have seen, the temple was interwoven throughout Jesus’s life, from his infancy to his last week in Jerusalem. Its courts and colonnades echoed his footsteps and teachings. Its symbolic meaning pointed to his identity and mission as the Messiah.

Understanding the temple’s role sheds light on Jesus’s fulfillment of prophecy and the revolutionary nature of his message. Through his words and actions there, Jesus established a new covenant and phase of worship between God and humanity.

Amanda Williams is a dedicated Christian writer and blogger who is passionate about sharing Biblical truth and encouraging believers in their faith walks. After working as a youth pastor and Bible teacher for several years, she launched her blog in 2022 to minister to Christians online seeking to grow deeper in their relationship with Jesus Christ. When she's not creating content or connecting with readers, Amanda enjoys studying theology, being out in nature, baking, and spending time with family. Her goal is to provide practical wisdom and hope from a genuine Christian perspective. Amanda currently resides in Colorado with her husband, daughter, and two rescue dogs.

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The Presentation of the Lord: a symbol of the Messiah’s embrace

By ACI Prensa

ACI Prensa Staff, Feb 2, 2024 / 04:00 am

Every Feb. 2, the universal Church celebrates the feast of the Presentation of the Lord. Mary and Joseph bring the newborn Jesus to the Temple, the holy place, the house of God. The presentation of the firstborn son is equivalent to his “consecration” — it is an act of thanksgiving for the gift received from the hands of the Creator, the source of life.

In the Temple, the Holy Family — Jesus, Mary, and Joseph — meet two elderly people, faithful keepers of God’s law: Simeon and Anna. That simple event contains a profound Christian symbolism: It is the embrace of the Lord of his people, who await the Messiah. That is why the liturgy sings: “You, Lord, are the light that enlightens the nations and the glory of your people Israel” (Acclamation before the Gospel, Lk 2:32).

The Law of Moses

On this day, simultaneously, we remember the ritual purification of the Blessed Virgin Mary after she gave birth to the Savior: “When the time for Mary’s purification according to the Law of Moses had passed, she and Joseph brought the child to Jerusalem to present him to the Lord, according to what is written in the law, ‘Every firstborn male child shall be consecrated to the Lord,’ and also to offer, as the law says, a pair of turtledoves or two young pigeons” (Lk 2:22-24).

According to the ancient custom of the people of Israel, 40 days after the birth of a firstborn child, he was to be brought to the Temple for his presentation. For this reason, the Church counts 40 days after Christmas Day (Dec. 25) to the feast of the Presentation of the Lord on Feb. 2.

The prophecies of Simeon and Anna

Arriving at the Temple, the parents of Jesus with the child in their arms meet Simeon, the man whom the Holy Spirit promised would not die before seeing the Savior of the world. It was the same Spirit who put in the mouth of this prophet that this little child would be the Redeemer and Savior of mankind: 

“This child is destined to bring about the fall of many in Israel, and also the rise of many others. He was sent as a sign from God, but many will oppose him. As a result, the deepest thoughts of many hearts will come to light, and a sword will pierce your own soul” (Lk 2: 34-35, from the Canticle of Simeon, Lk 2:22-40, known as “Nunc Dimittis” because of the Latin words with which it begins: “Now you leave”).

“Also that day there was in the Temple the daughter of Phanuel, of the Tribe of Asher, named Anna. She was a woman of very advanced age; she had been widowed only seven years after her marriage and remained so until she was 84 years old. Anna walked day and night in the Temple, worshipping God, offering fasting and prayers. When she saw the child, she recognized him and began to proclaim to all who were waiting for the redemption of Jerusalem that salvation had come” (Lk 2:36-38).

More in Americas

870 attacks against the Catholic Church reported in Nicaragua since 2018

This story is from ACI Prensa, CNA’s Spanish-language news partner, and has been translated and adapted by CNA.

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Why We Celebrate the Feast of the Presentation of the Lord

“God enters the temple not as a powerful ruler but as a little child in his Mother’s arms. The King of glory comes not with a show of human force and power, not with a great fanfare and noise, not causing fright and destruction. He comes into the temple as he came into the world, as an infant in silence, in poverty, and in the company of the poor and the wise.” – Pope John Paul II

On February 2, we observe the Feast of the Presentation of the Lord, honoring Jesus Christ’s presentation in the Temple when he was a young child.

Fulfillment of the Old Covenant

Jesus’ presentation in the Temple reflects how he fulfills the Old Covenant. According to Old Testament law, a sacrifice had to be offered in the Temple when a child was consecrated to the Lord. Mary and Joseph honor this tradition, as Luke 2:22-24 describes:

When the days were completed for their purification according to the law of Moses, they took him up to Jerusalem to present him to the Lord, just as it is written in the law of the Lord, “Every male that opens the womb shall be consecrated to the Lord,” and to offer the sacrifice of “a pair of turtledoves or two young pigeons,” in accordance with the dictate in the law of the Lord.

Simeon, a devout and upright man, had been told by the Lord he would meet the Messiah before his death. When Jesus comes to the Temple, we see the fulfillment of this prophecy. Simeon and the prophetess Anna, acting – in the words of Pope John Paul II – as “representatives of the Old Covenant” – recognize Jesus’ Lordship as Messiah in this culmination of their watchful waiting. When Simeon receives Jesus, he blesses him, and prophesies Jesus’ future as Savior, proclaiming him the Light of the world:

[H]e took him into his arms and blessed God, saying:  “Now, Master, you may let your servant go in peace, according to your word, for my eyes have seen your salvation, which you prepared in sight of all the peoples, a light for revelation to the Gentiles, and glory for your people Israel.” – Luke 2:28-32

Living a Consecrated Life

On this day, we also reflect on the gift of consecrated life. While the momentary satisfaction of selfish living ultimately leads to emptiness, living a life of holiness, dedicated to God’s service, will give true contentment and peace. As Pope Francis has expressed :   

Consecrated life is born and reborn of an encounter with Jesus as he is: poor, chaste and obedient… And while worldly life soon leaves our hands and hearts empty, life in Jesus fills us with peace to the very end, as in the Gospel, where Simeon and Anna come happily to the sunset of their lives with the Lord in their arms and joy in their hearts.

Depictions of the Presentation of the Lord in mosaic can be found in the West Apse of the Great Upper Church and in the Rosary Walk and Garden located outside the Basilica.

Butler’s Lives of Saints , ed. Bernard Bangley

The Presentation of Jesus in the Temple, 2 February 2020

February 2, 2020 | by Paul S. Nancarrow

The Feast of the Presentation is the final installment in the cycle of liturgies for Christmas. It may seem a little strange to be thinking about Christmas here in February; after all, in the timetables of secular culture and marketing, Christmas is long over, we’ve blown past New Year’s, the candies are out for Valentine’s Day, and sales for Presidents Day and St Patrick’s are just around the corner! Who has time to look back toward Christmas now ? 

But the Presentation has a long history in Christian tradition and practice. The Feast is attested in Jerusalem beginning around 350. In 542 Emperor Justinian introduced it at Constantinople, as a gesture of thanksgiving for the end of a time of plague. It is recorded in the western church between 687-701, when Pope Sergius directed that the feast be celebrated with a procession of candles and the singing of the canticle Nunc dimittis , taken from the Luke reading for the day. The custom developed of blessing candles for use in church all through the liturgical year on this day, from which the feast takes its other historical name, Candlemas. In Orthodox, Roman Catholic, and Anglican liturgical calendars — and now in the RCL as well — the Presentation is considered a feast of the Lord, a handful of holy days that can take precedence over a Sunday. Therefore on this day we break from the ordinary round of post-Epiphany readings to look back toward the Christmas cycle. As a Christmas-connected day falling long after the cultural Christmas holiday has passed, the Presentation is a good reminder that liturgical time, the time of God’s unfolding aims in history, does not always flow according to our agendas and expectations. More than that, it reminds us that God’s presence and activity is often revealed to us in the fulfilling of expectations in most un expected ways. 

Malachi 3:1-4 sets the expectation for the entire sequence. The date of this oracle is uncertain, but most scholars tie it to the early part of the fifth century BCE, when the Temple was being rebuilt but worship and social life had not yet been stabilized and were subject to abuses. Into this volatile situation the prophet speaks God’s promise that “my messenger” is being sent to prepare the way for God’s arrival, and that “the Lord whom you seek will suddenly come to his temple.” The “messenger of the covenant” who is coming will be a source of “delight,” but will also challenge the status quo: “Who can endure the day of his coming, and who can stand when he appears?” the prophet asks. The prophet describes the “messenger” in language that would become familiar in the developing messianic tradition: the messenger will be “like a refiner’s fire and like fuller’s soap”; he will “refine” and “purify” the people through a process of transformation that will be outwardly destructive, like fire, yet will bring out the inner truth of what God intends them to be. This is especially important for “the descendants of “Levi,” for when they are properly purified, they will “present offerings to the Lord in righteousness” so that “the offering of Judah and Jerusalem will be pleasing to the Lord as in the days of old.” 

The core of the promise, then, is that a messianic figure will appear in the Temple and will purify the liturgical life of the temple priesthood and, through them, the entire city and people. The prophet sees right-relationship with God, expressed in public liturgy, as central to right-relationship with each other in political and social life throughout the community. This kind of linkage of right-worship and right-society seems alien to us, given our long cultural history of keeping a wall of separation between worship and the conduct of social life, deeming the former to be a matter of personal preference and the latter a commitment to public values. The ancient prophets knew of no such separation, and drew a direct connection between the failure to honor God with offerings and acts of justice, and the failure to honor the poor, the orphaned and widowed, and the marginalized with place and voice and support in society. From this perspective, the purifying of Temple worship, and of the personal lives of those charged with leading Temple worship, was a necessary precondition of restoring a just and peaceable society in Jerusalem. 

On its own, this passage invites us to consider how our own liturgical and worship practice does or does not inform and support our efforts to create just and peaceable communities and social orders in our world. While we do not have — and most of us would not want — state-sponsored worship such as Malachi expects, it is still the case for us that the practices of worship — the offerings we make of ourselves, the ways we receive into ourselves the love of God and the call of Jesus to love one another as he loves us — can form in us modes of conduct that build up right-relationship with God and right-relationship with neighbor, not only in the church building but also and more so in our daily lives and occupations. How could our own commitment to purify our participation in worship lead us to deeper commitments to discerning God’s aims and embodying God’s ideals of justice and peace in public life? 

On this day, however, the Malachi reading does not so much stand on its own as it contributes to the drama building to a climax in Luke. On this day the key line is “the Lord whom you seek will suddenly come to his temple.” Simeon and Anna will experience that promise in the Gospel.

Psalm 84 also centers on worship in the Temple, and how the cultic liturgy opens into a “liturgy of life” outside the Temple as well. The psalm is often considered a pilgrim song, expressing the longing of the pilgrim to come from far away and worship in the central shrine. The Temple is a place of security and joy: sparrows and swallows can nest there unmolested, those who live there are happy, those whose hearts are on the pilgrim way will be strengthened, one day in the Temple is better than years elsewhere, to stand at the door of the Temple is better than to be inside a tent of the unrighteous. But even in the midst of this lavish praise for the Temple, it is made clear that the building is not the important thing. What matters is that the building is where “heart and flesh” can “sing for joy to the living God.” What matters is that the building is where “the LORD God” can be known as “sun and shield” who withholds “no good thing” from those who trust and “walk uprightly.” What matters, in the most striking line in the entire psalm, is that the building is where pilgrims may “go from strength to strength; the God of gods will be seen in Zion.” The Hebrew Scriptures stress over and over that God cannot be seen, and that no image of God is possible; so it is arresting to hear in this psalm that God will be seen in Zion. Even though there was no physical image in the Temple, it is not impossible that worshipers expected to “see” God in the liturgy, and especially in the sacrificial meal where one half of the animal was offered on the altar and the other half cooked and eaten as a feast. The Temple is where God can be “seen” in the conduct of worship that embodies God’s ideals for justice and peace, God’s aims for right-relationships that can transform the people’s lives. Vs. 7 is given an expanded and reinterpreted meaning in Luke, when Simeon and Anna see Jesus and recognize him. 

The small section of Psalm 27 offered as an alternative for this day relates directly to the Presentation, calling for the doors of the Temple to be opened for the arrival of the Lord. From the perspective of today’s liturgy (though certainly not in these lines’ context in the original psalm) the lines have a sort of revelatory irony, in that the one who comes to the Temple does not come as a King of glory, mighty in battle, but as an infant child whose mission will upend all ideas of glorified battle and conquering Kings. 

Hebrews 2:14-18 also explores a kind of revealing irony. Luke says that Mary and Joseph bring Jesus to the Temple to “designate him as holy to the Lord” (more about that ritual in the section on Luke below). But surely, no child in human history needed to be “designated holy” less than Jesus. Mary had received the angel’s promise that “the child to be born will be holy; he will be called the Son of God” (Luke 1:35). Her kinswoman Elizabeth had, inspired by the Spirit, recognized the child in Mary’s womb as “my Lord” (Luke 1:43). When Mary entered the Temple with Jesus, she knew the child was of God. Why then dedicate him to God? Why then buy him back from God, in place of sacrificing him, as was required of firstborn males (Exodus 13:2, 13)? 

Hebrews 2:17 provides an answer: “he had to become like his brothers and sisters in every respect, so that he might be a merciful and faithful high priest.” Jesus’ participation in the redemption-of-the-firstborn ceremony, like his joining in John’s baptism of repentance later (Matthew 3:14-15), or his paying of the Temple tax later still (Matthew 17:27), is a sign of his solidarity with the human condition. Although he already belongs to God, although he of all people has no need of repentance, although he is “free” with regard to Temple service, he takes his position with those who must be redeemed, must repent, must make their offering to support the work of worship. The infant Jesus of the Presentation certainly does not have the adult intentionality of the Jesus who is baptized, or who directs Peter to catch a fish that miraculously has a coin in its mouth for the Temple tax; but perhaps this makes his solidarity in the human condition symbolized by the ceremony all the more poignant. Mary and Joseph offer Jesus to God, prefiguring the offering that Jesus will make of himself on the cross. It is because Jesus identifies himself so thoroughly with human reaching out to God in such ceremonies that he is able to make the connection between human need and divine grace. It is because Jesus is himself “tested” in suffering that he is “able to help those who are being tested.” 

It is intriguing to consider how Jesus’ participation in the customary liturgy might work in the other direction as well. By joining in the ceremony Jesus joins with all humanity reaching out to God in supplication and dedication. But because he is already holy, already “called the Son of God,” his joining in the ceremony is also a demonstration of God reaching out to human need. Liturgy is a two-way process: it is the human work of the people reaching out to God, and it is at the same time the divine work for the people lifting them to God. In all the moments of Jesus’ life, God gave him initial aims to fulfill ideals of justice and peace and love; Jesus embodied those aims in devoted action, and offered the satisfactions of all his moments to God in fully reciprocating love; from those offered satisfactions, God could then offer new aims, for Jesus and for others, conditioned by the justice and peace and love Jesus accomplished. In process thought, of course, it is true that all actual entities receive aims from God and offer satisfactions to God; Christian faith makes the claim that Jesus performed this receiving and offering to a superlative degree and with a unique intentionality within a human life. This would be true also of moments of Jesus’ life that were ceremonial moments, that were moments of participating in liturgy. In liturgy the pattern of receiving and offering, common to all entities and uniquely accomplished in human life in Jesus, is made more explicit, it is elicited into prominence, so that it can be experienced by worshipers and then intentionally re-enacted in life situations outside formal worship. Jesus’ solidarity with the liturgies of his people — Temple, synagogue, and upper room — creates the opportunity for others to experience the pattern of receiving-and-offering with God that is centrally constitutive of Jesus’ life. It is this that makes him “a merciful and faithful high priest” who can “free those who all their lives were held in slavery by the fear of death.” 

The irony that the one who least needs the liturgy of redemption is the one who most exemplifies the reality of the liturgy of redemption is the contribution of the Hebrews passage to the overall meaning of the Presentation lectionary. 

All these themes converge in the story told in Luke 2:22-40 , of the moment when the conduct of a customary liturgy is interrupted and expanded by two inspired re-interpreters. Mary and Joseph bring Jesus to the Temple forty days after his birth “to do for him what was customary under the law.” Luke seems to conflate here two separate rites. He refers to “their purification,” actually a ceremony for reintegrating a woman into the worshiping community after having given birth to a male child, as directed in Leviticus 12. It is noteworthy in reference to Leviticus that Mary offers the “pair of turtledoves or two young pigeons” specified for a woman who “cannot afford a sheep.” The verse Luke quotes, however, is from Exodus 13:2, which has less to do with purification than with avoiding the sacrifice of the firstborn son by offering another sacrifice in his place, as Abraham was directed to do for Isaac in Genesis 22:13. It is entirely possible that Mary and Joseph came to the Temple to perform both rites at the same time, as long as they were staying nearby in Bethlehem and before journeying back home to Nazareth; it’s equally possible that Luke simply put the two ceremonies together as a good storytelling device to put Mary and Joseph and Jesus in the Temple where they could be met by Simeon and Anna. 

Because that is really the important part of this story. That the holy child will be incorporated into the liturgical life of the people is significant; more significant still is the way this child will transform the customary liturgy. 

Simeon had been promised by God that “he would not see death before he had seen the Lord’s Messiah,” and at this moment he is “guided by the Spirit” to come to the Temple just as Mary and Joseph are arriving with Jesus. With that Spirit-guidance, Simeon recognizes the infant Jesus as the Messiah, the “consolation of Israel,” for whom he has been looking. But what Simeon has recognized is far different from what he most likely expected. The image from Malachi, of a refiner and purifier coming with fire, had been amplified through centuries of messianic expectation — as will be illustrated by John the Baptist in the next chapter of Luke — and was no doubt a significant feature of the “consolation” Simeon looked forward to. But this , this infant in arms, being brought to the Temple with a poor woman’s offering, this was hardly a sign of messianic accomplishment. 

And yet Simeon recognizes him. And Simeon stops the young family on their way to the ceremony, takes the child in his arms, and sings a song far more personal and immediate than the psalms that would be chanted in the Temple liturgy — a song, incidentally, that became and has been part of the Christian liturgy for centuries, especially for Vespers and Compline. Looking on Jesus, Simeon sings “my eyes have seen your salvation”; and not only Simeon’s salvation, but the light that God has “prepared in the presence of all peoples” to be “glory to your people Israel” and also “a light for revelation to the Gentiles.” Simeon embraces the universalist version of the messianic hope, seeing the Anointed One not as the one who will defeat all of Israel’s enemies and drive them out, but as the one who will unite Israel’s enemies and all the peoples in a new community in the Spirit. Having seen this light, even if only a glimpse in the infant and not yet the full light of revelation and glory for all, Simeon’s mission is fulfilled, his promise satisfied, and he is ready to be “dismissed” from his life in peace. 

While Mary and Joseph are “amazed” at Simeon’s song, he is not yet done with them. He addresses them directly, explaining that their child is a “sign” whose significance will reveal “the inner thoughts” of many, so that they will “rise or fall” in the light of revelation. And Simeon warns Mary that “a sword will pierce your own soul too”; Mary’s “inner thoughts” will be revealed as well, as she struggles to accept her son’s preaching (Mark 3:21), as she watches him die (John 19:26-27), and as she receives the Holy Spirit to proclaim her son and his church (Acts 1:14, 2:1-4). Mary had sung confidently that God would “bring down the powerful from their thrones, and lift up the lowly”, that God would “fill the hungry with good things, and send the rich away empty” in the Great Reversal (Luke 1:52-53); Simeon reminds her that her life will know God’s reversals as well. In all these respects, Simeon sees his messianic expectation fulfilled, but fulfilled in a way he had never expected. It is the gift of the Holy Spirit to him to be able to recognize this unexpected expectation. 

While Luke gives Simeon the song and the good lines, the broader witness he puts in the mouth of Anna. As a widow she lives a precarious life, technically protected by Torah but practically often overlooked and undersupported, and she spends all her days in the Temple, fasting and praying, and also relying on the sacred precincts to be a safe place for her, as in Psalm 84. She also recognizes Jesus as the agent of “the redemption of Israel”; but where Simeon speaks this insight only to Mary, Anna “praises God and speaks about the child” to everyone who is in the Temple at the time. What forty days before had been a heavenly message directed to a handful of shepherds is now, for the first time, made a matter of public announcement. Anna is the first of many women in Luke’s Gospel and Acts who will play special roles in bearing witness to Jesus. 

It is only after these encounters with Simeon and Anna that Mary and Joseph are able to complete the rituals, “everything required by the law of the Lord,” and return to Nazareth, where Jesus will “grow and become strong, filled with wisdom” until he returns to the Temple and sits among the teachers at age twelve. 

Now in one sense Simeon and Anna interrupt the liturgies Mary and Joseph have come to complete with Jesus. Simeon’s song and Anna’s witness are not part of the program for purification of a mother and dedication of a firstborn. But in another sense they expand and reveal the real purpose of these liturgies. Just as Jesus, of all firstborn sons, did not need to be dedicated to God, being already “called the Son of God,” so the ordinary liturgy of dedication would not be “big enough” to hold his significance. By injecting into the occasion his new song, Simeon broadens the liturgy, as it were, to include a new dimension of meaning suitable for the messianic child. Just as Mary’s experience of being mother to Jesus would “pierce her own soul,” so the ordinary liturgy of purification with two turtledoves would not be “big enough” to hold her significance. By injecting into the occasion his words to Mary, Simeon broadens her liturgy, as it were, to include a new dimension of meaning suitable for the mother of the Messiah. These extra-liturgical dimensions add to the meaning of the rites, increasing the aims offered by God through the liturgy and the satisfactions offered back to God by the liturgical participants. Mary and Joseph’s expectations that Mary would be purified and Jesus dedicated are fulfilled in the liturgies; but in the deeper experience of Simeon and Anna’s liturgical expansions, their expectations are fulfilled in unexpected ways. 

And that is the implicit promise of the liturgy of the Feast of the Presentation for us as well. Whether it be in a candlelit procession; whether it be in blessings of candles for use in church and at home; whether it be in special attention to these themes in preaching for the day — God offers the worshiping community in this Feast aims of love and justice and peace, aims of light to enlighten all people and glory for those who turn to God, aims to experience unexpected depth and meaning and compassion and action in the midst of the ordinary expectations of life. To the extent that we are willing and able to receive these expanded liturgical aims, we also can embody God’s ideals and return to God the offering of our actions, our completed occasions, the fulfillments of justice and peace and love we are able to accomplish, so that God can take them up in the Adventure of the Universe as One, and bring from them new aims for right-relationships and well-being for all. 

The Rev. Dr. Paul Nancarrow is an Episcopal priest retired from full-time parish ministry. His theological work has focused on process-relational interpretations of liturgy, and especially on the co-acting of divine action and human action in sacramental work and worship. He has taught Theology for deacons’ ordination training in Michigan, Minnesota, and Virginia. He can often be found contemplating the Adventure of the Universe as One from the saddle of his bicycle on back roads and rail-trails in the Upper Midwest.

) and to offer a sacrifice according to what is said in the law of the Lord, ( 2:21-24). , 527).     The Feast of the Presentation of the Lord "A Light of Revelation to the Gentiles" Holy Days and Holidays Beliefs and Teachings Christianity Origins The New Testament The Old Testament Practical Tools for Christians Christian Life For Teens Christian Prayers Inspirational Bible Devotions Denominations of Christianity Christian Holidays Christian Entertainment Key Terms in Christianity Latter Day Saints Known originally as the Feast of the Purification of the Blessed Virgin, the Feast of the Presentation of the Lord is a relatively ancient celebration. The Church at Jerusalem observed the feast as early as the first half of the fourth century, and likely earlier. The feast celebrates the presentation of Christ in the temple at Jerusalem on the 40th day after His birth. Quick Facts Date:  February 2 Type of Feast:  Feast Readings:  Malachi 3:1-4; Psalm 24:7, 8, 9, 10; Hebrews 2:14-18; Luke 2:22-40 ( full text here ) Prayers:   Nunc  Dimities , the Canticle of Simeon (Luke 2:29-32); see below Other Names for the Feast:  Candlemas, the Feast of the Purification of the Virgin, the Meeting of the Lord, the Presentation of Jesus in the Temple History of the Feast of the Presentation of the Lord According to Jewish law, the firstborn male child belonged to God, and the parents had to "buy him back" on the 40th day after his birth, by offering a sacrifice of "a pair of turtledoves, or two young pigeons" ( Luke 2:24 ) in the temple (thus the "presentation" of the child). On that same day, the mother would be ritually purified (thus the "purification"). Saint Mary and Saint Joseph kept this law, even though, since Saint Mary remained a virgin after the birth of Christ, she would not have had to go through ritual purification. In his gospel, Luke recounts the story ( Luke 2:22-39 ). When Christ was presented in the temple, "there was a man in Jerusalem named Simeon, and this man was just and devout, waiting for the consolation of Israel" ( Luke 2:25 ) When Saint Mary and Saint Joseph brought Christ to the temple, Simeon embraced the Child and prayed the Canticle of Simeon: 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 ( Luke 2:29-32 ). The Original Date of the Presentation Originally, the feast was celebrated on February 14, the 40th day after Epiphany (January 6), because Christmas wasn't yet celebrated as its own feast, and so the Nativity, Epiphany, the Baptism of the Lord (Theophany), and the feast celebrating Christ's first miracle at the wedding in Cana were all celebrated on the same day. By the last quarter of the fourth century, however, the Church at Rome had begun to celebrate the Nativity on December 25, so the Feast of the Presentation was moved to February 2, 40 days later. Why Candlemas? Inspired by the words of the Canticle of Simeon ("a light to the revelation of the Gentiles"), by the 11th century, the custom had developed in the West of blessing candles on the Feast of the Presentation. The candles were then lit, and a procession took place through the darkened church while the Canticle of Simeon was sung. Because of this, the feast also became known as Candlemas. While the procession and blessing of the candles is not often performed in the United States today, Candlemas is still an important feast in many European countries. Candlemas and Groundhog Day This emphasis on light, as well as the timing of the feast, falling as it does in the last weeks of winter, led to another, secular holiday celebrated in the United States on the same date: Groundhog Day. You can learn more about the connection between the religious holiday and the secular one in Why Did the Groundhog See His Shadow? Celebrate All Twelve Days of Christmas When Does the Christmas Season Start? Why Easter Is the Longest Liturgical Season in the Catholic Church When Is Christmas Day? The Liturgical Seasons of the Catholic Church The Presentation of the Blessed Virgin Mary How to Make an Advent Wreath (In Seven Easy Steps) The Feast of the Baptism of the Lord The Annunciation of the Lord The Epiphany of Our Lord Jesus Christ The Feast of the Exaltation of the Holy Cross The Transfiguration of Our Lord Jesus Christ The Visitation of the Blessed Virgin Mary When Is the Transfiguration of Our Lord? Three Kings Day in Mexico When Is the Baptism of the Lord? Presentation of Jesus in the Temple Enlighten your inbox. Subscribe to our email newsletter to get encouraging resources and updates from Newman Ministry. 902 W Main St Teutopolis, IL 62401 US Newman Ministry is a 501(c)(3) national nonprofit organization. Your contribution is tax-deductible to the fullest extent permitted by law.  No goods or services were received in exchange for your contribution. © Newman Ministry 2024. Newman Connection® is a registered trademark of Newman Connection. Privacy Policy   |   Terms of Use   |   Donation Policy   |  Site by Ink Blot Media Group 3 Key Lessons from Jesus in the Temple Jesus did more than just scare his mom and drive out cheapskates. He set the standard of having a burning faith in the Church. He set the example to fight for faith, injustice, and loving the lost. Here are three key lessons about faith from Jesus in the temple. We have a saying around our house, “If mama ain’t happy, then nobody’s happy.” I often think of Jesus in the temple and think we need the same phrase, “ If Jesus ain’t happy…” Especially when Jesus walked the earth and cleansed the temple shortly before His death and resurrection. Then there was the first time He challenged His parents and stayed behind in the city from His family who had left to travel home. Jesus was 12 and nowhere to be found in their caravan. He definitely gave His mother a heart attack, only to stun her when she found Him sitting among the elders as He simply stated, “Didn’t you know I had to be in my Father’s house?” In today’s world, we are divided between doctrines, masks, vaccines, personal views, how the Church should be run, and of course, political parties. Everywhere you turn, individuals have strong opinions about the Church, faith, deconstruction of faith, and so much more. The very fabric of our faith is being torn, frayed, and unraveled. But…once the feelings settle, our minds clear, and then we get quiet; we feel His presence as we pray for Jesus to come for His people and heal this broken world. We sit in the quiet and reflect on His life. His example reveals He was more than a man and He went against the grain of society. But it’s more than that. He taught us what faith looks like in action with a heart for God, the Church, and mankind. Jesus did more than just scare his mom and drive out cheapskates. He set the standard of having a burning faith in the Church. He set the example to fight for faith, injustice and loving the lost. Here are three key lessons about faith from Jesus in the temple. Jesus' Example of Faith "For we walk by faith, not by sight."  2 Corinthians 5:7 Those words seem simple enough. But what does it mean? In today’s world where there is more division than ever, I am learning that fleshing out these words is more complex. Yet, at its core, it’s simple. Faith means having tremendous confidence in God. It means courage and strength. It means unending grace. It also means standing up for what is pure, true, and right. It means believing the Bible is the key to nourishing our souls and the Church is a place to shine our light—not just outside its four walls but also within. Faith means you’re willing to look like a fool, willing to be misunderstood, abandoned, and become an outcast. It also means giving up any semblance of control over your life because you know the Author of your story is still writing it, knowing He knows the outcome. Why? Because at its core, faith is believing that “we walk by faith and not by sight.” Jesus in the Temple Bible Story "So then, faith comes by hearing, and hearing from the Word of God." Romans 10:17 Matthew 21:12-17 and John 2:13-22 tell the story of Jesus cleansing the Temple. The two passages may have been two different instances of Jesus cleansing the Temple, but they teach similar principles. Jesus had come to be the bridge between humanity and God. Jesus came because He knew we needed a savior. Yet, the Law was standing in the way. At the time, those who wanted to be righteous knew they needed to be pardoned for their sins. The Law required a sacrifice in the form of birds, lambs, cows, and oxen. Those who went to the temple to honor the Lord and seek His pardon knew they needed to bring a blood sacrifice. This blood sacrifice meant passing their sins onto the animal. Thus, commercialism and exhorting the pour began ( Exodus 30:11-16 ; Leviticus 14:22 ; Luke 2:24 ). When Jesus entered the Temple , He assumed He would see people praying for needs, pardons, and finding the purest way to honor God. Instead, He saw a marketplace as a stumbling block and gate blocking humanity’s need from God. He saw corrupt, abusive, ungodly men as moneychangers, sellers of merchandise, and how others made God’s house of prayer into an abusive and lucrative place to extort those in need. At the time Jewish law was under the rule of Romans which meant “half a shekel” of Jewish coin needed to be changed into Roman coin ( Exodus 30:11-16 ). It became a matter of convivence to have a place where Roman coins could be exchanged for Jewish coins. The moneychangers provided this convenience but would demand a fee for the money exchange. Because thousands would travel from all over for Passover and feasts, money changing became a profitable business that became a gate, blocking the oppressed and poor via fraud and exhortation. Jesus’ first cleansing of the temple is described in John 2:11-12 as having occurred just after Jesus’ first miracle, the turning of water into wine at the wedding in Cana. The second cleansing of the temple occurred just after Jesus’ triumphal entry into Jerusalem the last week of His life. This second cleansing is recorded in Matthew, Mark, and Luke but not in John. John 2:14-15 notes, "In the temple he found those who were selling oxen and sheep and pigeons, and the money-changers sitting there. And making a whip of cords, he drove them all out of the temple. But here is the twist in the story, this wasn’t the only time Jesus was found in the temple. In Luke 2:41-52 , Jesus purposely stayed behind to be in His Father’s House. “Each year Jesus’ parents went to Jerusalem for the feast of Passover, and when he was twelve years old , they went up according to festival custom. After they had completed their days, as they were returning, the boy Jesus remained behind in Jerusalem, but his parents did not know it. Thinking that he was in the caravan, they journeyed for a day and looked for him among their relatives and acquaintances, but not finding him, they returned to Jerusalem to look for him.” Key Lessons from Jesus in the Temple What is it about this about finding Jesus in the temple which is of such significance? First, Jesus was already well aware of His identity and Mission. He was comfortable in His Father's House, the temple, and His teaching was already compelling. Even to the teachers in the temple at the mere age of twelve. Later, when he drove out the money changers, He was obliterating all obstacles to God. Here are the 3 lessons we can learn. 1. Jesus Was Intent on Purifying the Church Compared to the priests and Pharisees , Jesus was bent on purifying the church. John 2:14-16 tells us, "And He found in the temple those who sold oxen and sheep and doves, and the money changers doing business. When He had made a whip of cords, He drove them all out of the temple, with the sheep and the oxen, and poured out the changers' money and overturned the tables. And He said to those who sold doves, "Take these things away! Do not make My Father's house a house of merchandise!"" Compared to today’s churches that are focused on growth and becoming mega-churches, Jesus cared more about why people were attending instead of how many people attended. He cared more about who was coming to the Temple instead of how many people were coming. Jesus said His house was to be a House of prayer. He wanted His people to come with the focus of connecting with God and praying to God. 2. Nothing Is More Important Than the Kingdom of God What is the real Kingdom of God? We are. When Jesus took our place on the cross, He became the bridge between us and God’s Kingdom. God resides within each of our hearts and someday God’s kingdom will come after He transforms the world with a new heaven and a new earth. When religious leaders asked when God’s Kingdom would be established (thinking God would wipe out the Romans who were ruling over them at the time). In Luke 17:20-21 Jesus “answered them and said, ‘The kingdom of God does not come with observation; nor will they say, “See here!” or “See there!” For indeed, the kingdom of God is within you.’” Jesus declared in Matthew 6:33 , “But seek first the kingdom of God and His righteousness, and all these things shall be added to you.” Instead of running after what we think we need or want, we should be pursuing God’s Kingdom, because God will take care of our wants and needs. 3. People Are More Valuable Than Money Jesus demonstrated that people were more important and precious than profits. His righteous anger revealed His heart for His people. Jesus went on to tell the disciple the second greatest commandment as well: “You shall love your neighbor as yourself” ( Matthew 22:39 ). The truth is we are lovers of ourselves when Jesus taught that we are to love our neighbors as much as ourselves. Jesus takes loving others even further in Luke 6:27 : “But I say to you who hear: Love your enemies, do good to those who hate you.” That’s right; according to the Son of God , we’re supposed to even love our enemies! When we apply these lessons to our lives, we can further God’s Kingdom and extend His invitation to others. We can in turn be a living Temple that shines a light in this dark world. We have the opportunity to shine His light while there is still time. In turn, our lives will be filled with His abundance of joy. Was Jesus Justified in Overturning the Tables? What is godly anger. “We all have things that irritate us, and we display our anger in different ways. Yet research has proven that it is not good to be angry. One study found that bad-tempered people are three times more likely to have heart attacks. And a 2006 Harvard study revealed that 10 million men in the U.S. are so angry, they are sick. In fact, their disease has a name: Intermittent Explosive Disorder (IED). Having said all that, not all anger is bad. The Bible records a time when Jesus Christ , God incarnate, was angry. Very angry. After making His triumphal entry into Jerusalem with crowds cheering and palm branches waving, Jesus "went into the temple and began to drive out those who bought and sold in it, saying to them, ‘It is written, "My house is a house of prayer," but you have made it a "den of thieves" ' " ( Luke 19:45-46 ). Was Jesus having a temper tantrum? Hardly. It was righteous indignation. He went into the temple. He took stock of the situation. And He overturned tables. Why such a display of anger? Because the people engaged in temple commerce were keeping others from God. They had a little racket going in which they found fault with the sacrificial animals the people brought in and then sold them an "approved" animal at an inflated price. And this made Jesus angry. God is angry when people stand in the way of sinners coming to know Him. God doesn't like it when we get in the way, and it happens all too often in the church. But the church is not supposed to be a museum for saints; it is supposed to be a hospital for sinners—a place for people to know God.” - Taken from " When Jesus Got Angry " written by Greg Laurie, distributed by Harvest Ministries (used by permission). Photo Credit: ©GettyImages/wynnter Learn more about the meaning and significance behind the Easter holiday and Holy Week celebrations: What is Lent? and When Does Lent Start? What is Ash Wednesday? and When is Ash Wednesday? What is Palm Sunday? What is Maundy Thursday? What is Good Friday? and When is Good Friday? What is Holy Saturday? What is Easter? and When is Easter Sunday? Easter Bible Verses The Resurrection of Jesus  Easter Prayers How Do You Know Where You’ll Go after You Die? The Transformative Impact of Grace How to Stay Calm During Busy Seasons with These 7 Prayers Morning Prayers to Start Your Day with God The Best Birthday Prayers to Celebrate Friends and Family  4 Ways the Reality of Heaven Changes Everything 31 Night Prayers: Powerful to Pray Evening Rest and Bedtime 35 Prayers for Healing the Sick and Hurting When it comes to encouraging our spouse, we are the best people for the job, so we cannot opt-out. Bible Baseball Play now... Saintly Millionaire Bible Jeopardy Bible Trivia By Category Bible Trivia Challenge Email Login Subscribe to CE (It’s free) CE in the News Apologetics & Education Art & Culture Culture of Life Food & Travel The Blessed Virgin Mary Marriage & Family Prayer & Spirituality Spiritual Warfare Presentation of the Child Jesus in the Temple “And when eight days were completed for the circumcision of the Child, His name was called Jesus, the name given by the angel before He was conceived in the womb” (Lk 2:21). During His ministry, our Lord stated that He came not to destroy the Law, but to fulfill it (Mt 5:17). In order to fulfill that law, the Lord was circumcised when He was eight days old. As God, He was not bound by any law, but as St. Paul said, was born under the law in order to redeem those who were under the law. In other words, the Lord of the Universe humbly submitted Himself to the Mosaic Law. Scripture tells us that after the days of her purification were complete, according to the laws of Moses, our Blessed Mother Mary and Saint Joseph took the Child Jesus to the Temple in Jerusalem to present Him to God.  As it was written in the law, “Every male who opens the womb shall be called holy to the Lord” (Ex 13:2). The Feast of the Presentation of our Lord in the Temple is the celebration of this time when our Lord Jesus Christ humbled Himself to come and dwell among us, not only fulfilling the Law and Prophets, but also submitting Himself to persecution, torture and death in order to redeem each of us. The Lord of the universe Who created us all submitted Himself to suffering even unto death for us, yet so many times we are unwilling to go out of our way to help one another.  It is good for us, when faced with trials and tribulations or even inconveniences in our daily lives, to reflect on the humility of our God. From Johnnette Benkovic’s Graceful Living: Meditations to Help You Grow Closer to God Day by Day “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 Johnnette’s Meditation How have some of my “secret thoughts” found their way into the Immaculate Heart of Mary, and how has she responded? Consider those sufferings, trials, prayers of petition, and loved ones you have entrusted to her.” Praise to You, Lord Jesus Christ, King of endless glory! We love and adore You and give you all thanks for Your mercy, kindness and love. Help us dear Lord, to remember Your commandment, “Love one another as I have loved you.” Give us the grace to fulfill Your words, Lord. In Your holy name we pray. Amen. image: Fra Angelico , Public domain, via Wikimedia Commons Adeodatus | The Renewal of Catholic Education feat. 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Books and Art Catechetics Dating & Singles Faith & Spirituality Health & Spirituality Marriage & Family Media & Culture Money & Economics Lives of Saints Same Sex Attraction Science and Discovery Catholicism Religious Catalogue Give Monthly 1-800-447-3986 [email protected] See of Peter Daily Mass and Readings Seasons and Feast Days Traditional Latin Mass Prayer Requests EWTN News Nightly EWTN Pro-Life Weekly EWTN News In Depth The World Over National Catholic Register Catholic News Agency Weekly Schedule Channel Finder Listen Live Audio Archive Monthly Schedules Podcast Central Galaxy 33 Transmission Plan SW Frequency Guide SW Monitoring Form Frequently Asked Questions EWTN Religious Catalogue My Giving Account Ways to Give Mother Angelica Online Learning Series EWTN Everywhere Media Missionaries Privacy Policy International Satellite Feeds The Presentation of the Child Jesus in the Temple The law of God, given by Moses to the Jews, to insinuate both to us and to them, that by the sin of Adam man is conceived and born in sin, and obnoxious to his wrath, ordained that a woman, after childbirth, should continue for a certain time in a state which that law calls unclean; during which she was not to appear in public, nor presume to touch any thing consecrated to God. This term was of forty days upon the birth of a son, and the time was double for a daughter: on the expiration of which, the mother was to bring to the door of the tabernacle, or temple, a lamb of a year old. and a young pigeon or turtle-dove. The lamb was for a holocaust, or burnt-offering, in acknowledgment of the sovereignty of God, and in thanksgiving for her own happy delivery; the pigeon or turtle-dove was for a sin-offering. These being sacrificed to Almighty God by the priest, the woman was cleansed of the legal impurity, and reinstated in her former privileges. A young pigeon, or turtle-dove, by way of a sin-offering, was required of all, whether rich or poor: but whereas the charge of a lamb might be too burdensome on persons of narrow circumstances, in that case, nothing more was required, then two pigeons, or two turtle-doves, one for a burnt, the other for a sin-offering. Our Saviour having been conceived by the Holy Ghost, and his blessed Mother remaining always a spotless virgin, it is most evident from the terms of the law, that she was, in reality, under no obligation to it, nor within the intent of it. She was, however, within the letter of the law, in the eye of the world, who were as yet strangers to her miraculous conception. And her humility making her perfectly resigned, and even desirous to conceal her privilege and dignity, she submitted with great punctuality and exactness to every humbling circumstance which the law required. Pride indeed proclaims its own advantages, and seeks honors not its due; but the humble find their delight in obscurity and abasement, they shun all distinction and esteem which they clearly see their own nothingness and baseness to be most unworthy of: they give all glory to God alone, to whom it is due. Devotion also and zeal to honor God by every observance prescribed by his law, prompted Mary to perform this act of religion, though evidently exempt from the precept. Being poor herself; she made the offering appointed for the poor: accordingly is this part of the law mentioned by St. Luke, as best agreeing with the meanness of her worldly condition. But her offering, however mean in itself, was made with a perfect heart, which is what God chiefly regards in all that is offered to him. The King of Glory would appear everywhere in the robes of poverty, to point out to us the advantages of a suffering and lowly state, and to repress our pride, by which, though really poor and mean in the eyes of God, we covet to appear rich, and, though sinners, would be deemed innocents and saints. A second great mystery is honored this day, regarding more immediately the person of our Redeemer, viz. his presentation in the temple. Besides the law which obliged the mother to purify herself, there was another which ordered that the first-born son should be offered to God: and in these two laws were included several others, as, that the child, after its presentation, should be ransomed with a certain sum of money, and peculiar sacrifices offered on the occasion. Mary complies exactly with all these ordinances. She obeys not only in the essential points of the law, as in presenting herself to be purified, and in her offering her first-born, but has strict regard to all the circumstances. She remains forty days at home, she denies herself all this time the liberty of. entering the temple, she partakes not of things sacred, though the living temple of the God of Israel; and on the day of her purification, she walks several miles to Jerusalem, with the world's Redeemer in her arms. She waits for the priest at the gate of the temple, makes her offerings of thanksgiving and expiation, presents her divine Son by the hands of the priest to his eternal Father, with the most profound humility, adoration, and thanksgiving. She then redeems him with five shekels, as the law appoints, and receives him back again as a depositum in her special care, till the Father shall again demand him for the full accomplishment of man's redemption. It is clear that Christ was not comprehended in the law; "The king's son, to whom the inheritance of the crown belongs, is exempt from servitude:- much more Christ, who was the Redeemer both of our souls and bodies, was not subject to any law by which he was to be himself redeemed," as St. Hilary observes. But he would set an example of humility, obedience, and devotion: and would renew, in a solemn and public manner, and in the temple, the oblation of himself to his Father for the accomplishment of his will, and the redemption of man, which he had made privately in the first moment of his Incarnation. With what sentiments did the divine Infant offer himself to his Father at the same time! the greatest homage of his honour and glory the Father could receive, and a sacrifice of satisfaction adequate to the injuries done to the Godhead by our sins, and sufficient to ransom our souls from everlasting death! With what cheerfulness and charity did he offer himself to all his torments! to be whipped, crowned with thorns, and ignominiously put to death for us! Let every Christian learn hence to offer himself to God with this divine victim, through which he may be accepted by the Father; let him devote himself with all his senses and faculties to his service. If sloth, or any other vice, has made us neglectful of this essential duty, we must bewail past omissions, and make a solemn and serious consecration of ourselves this day to the divine majesty with the greater fervor, crying out with St. Austin, in compunction of heart: "Too late have I known thee, too late have I begun to love thee, O beauty more ancient than the world!" But our sacrifice, if we desire it may be accepted, must not be lame and imperfect. It would be an insult to offer to God, in union with his Christ, a divided heart, or a heart infected with wilful sin. It must therefore first be cleansed by tears of sincere compunction: its affections must be crucified to the world by perfect mortification. Our offering must be sincere and fervent, without reserve, allowing no quarter to any of our vicious passions and inclinations, and no division in any of our affections. It must also be universal; to suffer and to do all for the divine honor. If we give our hearts to Christ in this manner, we shall receive him with his graces and benedictions. He would be presented in the temple by the hands of his mother: let us accordingly make the offering of our souls through Mary and beg his graces through the same channel. The ceremony of this day was closed by a third mystery, the. meeting in the temple of the holy persons, Simeon and Anne, with Jesus and his parents, from which this festival was anciently called by the Greeks Hypante, the meeting. Holy Simeon, on that occasion, received into his arms the object of all his desires and sighs, and praised God in raptures of devotion for being blessed with the happiness of beholding the so much longed-for Messias. He foretold to Mary her martyrdom of sorrow; and that Jesus brought redemption to those who would accept of it on the terms it was offered them; but a heavy judgment on all infidels who should obstinately reject it, and on Christians also whose lives were a contradiction to his holy maxims and example. Mary, hearing this terrible prediction, did not answer one word, felt no agitation of mind from the present, no dread for the future; but courageously and sweetly committed all to God's holy will. Anne also, the prophetess, who, in her widowhood, served God with great fervor, had the happiness to acknowledge and adore in this great mystery the world's Redeemer. Amidst the crowd of priests and people, the Saviour of the world is known only by Simeon and Anne. Even when he disputed with the doctors, and when he wrought the most stupendous miracles, the learned, the wise, and the princes did not know him. Yet here, while a weak, speechless child, carried in the arms of his poor mother, he is acknowledged and adored by Simeon and Anne. He could not hide himself from those who sought him with fervor, humility, and ardent love. Unless we seek him in these dispositions, he will not manifest himself, nor communicate his graces to us. Simeon, having beheld his Saviour in the flesh, desired no longer to see the light of this world, nor any creatures on earth If we truly love God, our distance from him must be a continual pain: and we must sigh after that desired moment which will free us from the danger of ever losing him by sin, and will put us in possession of Him who is the joy of the blessed, and the infinite treasure of heaven. Let us never cease to pray that he purify our hearts from all earthly dross, and draw them to himself: that he heal, satiate, and inflame our souls, as he only came upon earth to kindle in all hearts the fire of his love. EWTN News, Inc. is the world’s largest Catholic news organization, comprised of television, radio, print and digital media outlets, dedicated to reporting the truth in light of the Gospel and the Catholic Church. National Catholic Register News Agencies Catholic News Agency CNA Deutsch ACI Afrique ACI Digital Digital Media ChurchPOP Español ChurchPOP Italiano ChurchPOP Português EWTN News Indepth EWTN News Nightly EWTN Noticias EWTN Pro-life Weekly Register Radio Get HALF OFF the Register! National Catholic Register News https://www.ncregister.com/blog/what-s-happening-at-the-presentation-of-the-lord Synod on Synodality Most Popular Publisher’s Note College Guide Commentaries Culture of Life Arts & Entertainment Publisher's Note Letters to the Editor Support the Register Print subscriptions E-Newsletter Sign-up EWTN Religious Catalogue What’s Happening at the Presentation of the Lord? Forty days after his birth, Christ was presented at the Temple. Why? Feb. 2 is the Feast of the the Presentation of the Lord. We read about the presentation of the Lord in Luke Chapter 2, but the text can be a little mysterious. What is actually happening there? Some claim that Luke himself didn't know... What Luke Says Here is what Luke (2:22-24) actually says about the event: And when the time came for their purification according to the law of Moses, they brought him up to Jerusalem to present him to the Lord (as it is written in the law of the Lord, ’Every male that opens the womb shall be called holy to the Lord’) and to offer a sacrifice according to what is said in the law of the Lord, ‘a pair of turtledoves, or two young pigeons.’ He then records the encounters with Simeon and Anna the prophetess, but at the moment our focus is what Luke refers to as “their purification.” What is he talking about? The Purification of the Mother The first thing to note is that Luke is not talking about the time of Jesus' circumcision. That occurred on the eighth day after his birth . Luke has already talked about that and is now referring to a later time. Specifically, he's talking about the 40th day after Christ's birth. We know that because of he quotes from Leviticus 12:8 (“a pair of turtledoves, or two young pigeons”), which refers to the purification ritual that a Jewish mother needed to perform to become ritually clean again after childbirth. In the case of a boy, this was on the 40th day after childbirth (which is why this feast is on Feb. 2 — 40 days after Christmas, counting Dec. 25 as the first day). In the case of a girl child, the purification was later. This leads to a question ... Why “Their” Purification? Leviticus only mentions the purification of the mother, not anybody else. So why does Luke refer to the time of “their” purification? Some have thought Luke was fuzzy on how all this was supposed to work. That seems unlikely to me. Luke may have been a Gentile Christian, but he was living amidst numerous Jewish Christians, and in keeping with his habit of investigating things thoroughly, he would have been able to find out precisely how these things worked. I think another explanation is more likely, and there are several possible ones. One is that Luke is just speaking in a general way. The rite of purification was something that the whole family was present for. They all made the journey to the temple together, and so it was in some sense “their” effort, even if it was Mary in particular who was being ritually purified. If a modern family goes to a restaurant to celebrate the birthday of one of it’s members, it is in one sense “their” party, even if in another sense it is the party of the one having the birthday. In the same way, if the whole family goes to the temple for a purification, Luke can speak of it as “their” purification, even if they aren’t all being purified. A Poor But Obedient Family There are a couple more things to note about Mary’s purification. The first is that the offering she made indicates that the Holy Family was poor. The ordinary offering was a lamb and a dove, but in cases where a family was too poor for that, two doves were used instead. Despite its noble lineage, belonging to the line of David, Joseph’s family had fallen on hard times and was among the poor. They were still obedient to what the Law of Moses required, though. This is the reason why Mary offers the second dove as “a sin offering” (see Leviticus 12:6), though she herself was immaculate. This act does not indicate that she was a sinner any more than Jesus' circumcision, baptism, or participation in other sacrificial rites indicates that he was a sinner. And there is more happening here ... The Redemption of the Firstborn Luke also quotes Exodus 13:2, which deals with the redemption of firstborn males. The idea behind this ritual was that every male firstborn — whether human or animal — is holy to God, the same way that the firstfruits of a crop were holy to God. Consequently, they had to either be given to God in sacrifice or redeemed — bought back from him. Since human sacrifice was illegal and immoral, all firstborn boys had to be redeemed, which was done by their father paying a priest five shekels. Luke Confused Again? Again, people accuse Luke of being confused about this. It is argued that the redemption of the firstborn didn't take place at the Temple, and so there was no reason for the Holy Family to bring Jesus there. Again, the criticism is misplaced. While it may have been possible for a boy to be redeemed anywhere, it was natural for this to be done at the temple, and we know — in fact — that there was a tradition of doing so. We read about that in Nehemiah 10:35-36, where the people took an oath, saying: We obligate ourselves ... to bring to the house of our God, to the priests who minister in the house of our God, the firstborn of our sons and of our cattle, as it is written in the law. No Mention of Redemption? Interestingly, Luke does not mention Joseph paying the five shekels to a priest. Why not? It could be that he simply takes this act for granted, just as he doesn't go into the details of the rite of Mary’s purification. He has cited the Old Testament passages referring to these rites, and he takes that as sufficient indication they were performed. But some have thought there may be a deeper significance to his failing to mention Jesus being redeemed. Why might that be? Still Consecrated The obvious answer would be that Jesus was considered as still consecrated to the Lord. Two reasons suggest themselves. First, as the Jewish Encyclopedia notes : Not only priests and Levites, but also Israelites whose wives are the daughters of priests or Levites, need not redeem their firstborn .  Joseph was the husband of Mary, and Mary was a relative of Elizabeth, who was “of the daughters of Aaron” (Luke 1:5), so perhaps Mary's lineage didn't require her to have her Son redeemed. In that case, he was presented at the Temple in acknowledgement of his consecration to God. Or, if the redemption was done, Luke may meant to suggest, on a literary level, that Jesus remained totally consecrated to God. Benedict XVI comments: Evidently Luke intends to say that instead of being ‘redeemed’ and restored to his parents, this child was personally handed over to God in the Temple, given over completely to God. ... Luke has nothing to say regarding the act of 'redemption' prescribed by the law. In its place we find the exact opposite: the child is handed over to God, and from now on belongs to him completely. (Jesus of Nazareth: The Infancy Narratives: 3) This article originally appeared Feb. 2, 2014, at the Register. presentation Jimmy Akin Jimmy was born in Texas and grew up nominally Protestant, but at age 20 experienced a profound conversion to Christ. Planning on becoming a Protestant pastor or seminary professor, he started an intensive study of the Bible. But the more he immersed himself in Scripture the more he found to support the Catholic faith. Eventually, he entered the Catholic Church. His conversion story, “A Triumph and a Tragedy,” is published in Surprised by Truth . Besides being an author, Jimmy is the Senior Apologist at Catholic Answers, a contributing editor to Catholic Answers Magazine , and a weekly guest on “Catholic Answers Live.” Related Stories Latest News A Day of Light: Candlemas Celebrates the Light of the World In an often-dreary February, the feast of the Presentation brings illumination. 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Order Bulk Subscriptions Get a discount on 6 or more copies sent to your parish, organization or school. Sign-up for E-Newsletter Get Register Updates sent daily or weeklyto your inbox. Preaching Grace on the Square Scripture, tradition, theology, random thoughts from capitol square in madison, wi. The Presentation of Our Lord Jesus Christ in the Temple: A sermon Presentation of Jesus at the Temple (detail), Andrea Mantegna, c. 1455 Today is the Feast of the Presentation of our Lord Jesus Christ in the Temple. It’s a major feast in our calendar but one we observe at Grace only when it falls on a Sunday. It commemorates the events recorded by Luke in today’s gospel reading. Jesus’ parents Mary and Joseph brought him to the temple forty days after his birth to conform to Jewish ritual obligations—the presentation of the first-born to God; and the purification of a woman after giving birth. It’s a bit disorienting to read this gospel today, to commemorate the Feast of the Presentation, because it draws our attention backwards, to Christmas. In a very real sense, it is the final observance of the Christmas season, which explains why in many traditional Christian churches, the Christmas decorations, especially the creche remain until this day. Our attention is drawn back to Christmas, to the birth of Christ, and to his family. And even as our lives have moved on, and the world is not paying attention, the church allows us one last glimpse of the joy of Christmas. It is a story full of joy—the joy of parents who are faithfully fulfilling the practices of their faith—and especially the joy of two elderly people who see the identity of the baby and testify to his world-historical significance. Luke is keen to show Jesus’ parents obeying Jewish law, mentioning it no fewer than five times in this brief passage. He is also concerned to show them as observant Jews. He will do the same when he depicts Jesus. In addition, the temple is a focal point. Joseph and Mary bring Jesus here twice, now forty days after his birth. They will bring him again when he is twelve years old, an incident related only by Luke in the very next verses. Jesus will remain behind at the temple after his parents leave; when they discover he is not with the group returning to Nazareth, they return to the temple and find him in conversation with religious leaders about scripture. Jesus will return to the temple when he comes to Jerusalem just before his crucifixion and the temple will continue to be a focal point for his disciples after his ascension. In fact, Luke’s description of them at the end of the gospel, calls to mind his description of Anna, “They returned to Jerusalem with great joy, and they were continually in the temple blessing God.” (24:53) In addition to the prominent role of the temple throughout Luke and Acts, this story emphasizes other themes central to Luke’s telling. The presence of Simeon and Anna, two aged people who testify to the baby’s identity link this story to models in Hebrew scripture and also appeal to the prophetic tradition. Anna is explicitly identified as a prophetess while Simeon offers prophecy as well as song when he encounters Jesus. Simeon’s is not the first song Luke records in the gospel. The nativity story is accompanied by hymns: that of Zechariah, “Blessed be the Lord God of Israel, for he hath visited and redeemed his people.” He sang it when his voice returned after the birth of his son John the Baptist. There’s Mary’s song, the Magnificat, “My soul proclaims the greatness of the Lord.” There’s the song the angels sang, “Glory to God in the highest and peace to his people on earth.” And there is this one, “Lord, now lettest thou thy servant depart in peace.” These are the church’s songs, sung for nearly two thousand years and sung or chanted during the daily office. While emphasizing tradition, the law and the prophets, and these two elderly witnesses, Luke also emphasizes the role of the Holy Spirit, mentioning her movement three times in describing Simeon. Simeon was righteous and devout and looking forward to the consolation of Israel. His song is one of benediction and leave-taking. But Simeon has more to say and turns to ominous prophecy: “this child is destined for the rising and the falling of many in Israel … and a sword will pierce your own soul, too.” Unfortunately, Luke doesn’t tell us what Anna said instead only leaves us with the image of an elderly woman who spent all of her time in the temple speaking about Jesus to everyone in the temple “who were looking for the redemption of Jerusalem.” On the surface this episode that brings to an end Luke’s infancy narrative is little more than confirmation of what has gone before—the birth of the Son of God in keeping with scripture and witnessed by people who were able to testify to its importance. But when you step back a moment to reflect, it opens up great depths of meaning. Think again about the temple’s significance. It plays an important role in this episode as it does throughout Luke and Acts. Yet by the time Luke was writing, the temple lay in ruins. In fact, it may have been destroyed two generations before he wrote. So, Luke’s readers could not have imagined the scene. They had no reference points for it. And think about those two elderly people who express their joy, of Simeon who sings “my eyes have seen my salvation.” But the sort of hopes expressed in this text, the consolation of Israel, the redemption of Jerusalem had not been accomplished and may have seemed further away than ever before. Would Simeon and Anna been able to hold on to their hope if they knew what the future held? And even in this story of faith, hope, and joy, there is an ominous note. In his blessing, Simeon speaks of the falling and rising of many in Israel, of opposition and division, and most of all, of a sword that will pierce Mary’s soul. Even here in the joy of incarnation, the shadow of the cross looms. Perhaps that’s why Mantegna, in the painting reproduced on the service bulletin’s cover, seems to have Jesus wrapped, not in swaddling clothes but in what looks like burial wrappings. We hear this story today, forty days after Christmas, when the joy of that season has long since left us, cooled by endless gray days, by the relentless cycle of news that wears us down and grinds our hope into despair. We hear this story when our attention is fleeting perhaps diverted momentarily by national spectacle like the Super Bowl or the silly rituals of Groundhog Day. Can we appreciate the power of the story that Luke has crafted, a story of long waits, expectation and hope in the midst of disappointment? Can we see ourselves in the aged Simeon and Anna, whose faith did not falter through years of struggle and disappointment? This is the Feast of the Presentation. Mary and Joseph brought Jesus to the temple. Our cover image shows Mary doing just that. But it also shows Simeon’s outstretched hands. While our translations says that Simeon “took” the baby, a better translation would be that “he received him. Indeed, Simeon didn’t just see Christ, as my friend Chris Bryan has written, he touches him, holds him, embraces him؛†and given that Jesus comes to Simeon in the weakness of babyhood, for this moment Simeon actually carries him, as the stronger carries the weaker. Simeon has waited faithfully upon God, and the reward of his faithfulness is that for just a moment he becomes the hearer of Christ. Mary and Joseph presented Christ in the temple; they presented him to Simeon and Anna. Yet Simeon’s and Anna’s confessions make clear who Jesus is: our salvation, our redemption, the Son of God. The collect for the day reminds us that Christ presents us to God, and in a real sense that is what was happening here; Jesus was presenting his parents to God, to Simeon and Anna. We make Christ present on this altar, recalling his life, death, and resurrection. But the fact of the matter is that in a deeper sense, Christ is presenting us. We approach his table hand in hand with him, carried by him. May we, like Simeon and Anna, proclaim our faith in Christ, may we see him here, on the altar, in our lives and in the world around us. May we sing with Simeon: For mine eyes have seen thy salvation, which thou hast prepared before the face of all people, To be a light to lighten the Gentiles, and to be the glory of thy people Israel. Share this: Leave a comment cancel reply. This site uses Akismet to reduce spam. Learn how your comment data is processed . Already have a WordPress.com account? Log in now. Subscribe Subscribed Copy shortlink Report this content View post in Reader Manage subscriptions Collapse this bar You must be logged in to post a comment. Election 2024 Entertainment Newsletters Photography AP Buyline Personal Finance AP Buyline Shopping Press Releases Israel-Hamas War Russia-Ukraine War Global elections Asia Pacific Latin America Middle East Election results Google trends AP & Elections U.S. Open Tennis Paralympic Games College football Auto Racing Movie reviews Book reviews Financial Markets Business Highlights Financial wellness Artificial Intelligence Social Media Navy controls Temple from the outset for a 38-11 win Copy Link copied ANNAPOLIS, Md. (AP) — Quarterback Blake Horvath tallied 234 total yards and four touchdowns and Navy beat Temple 38-11 as the two teams commenced American Athletic Conference play on Saturday. Horvath ran for 122 yards on 15 carries and three touchdowns and threw for 112 yards and a touchdown. Navy (2-0, 1-0) outgained Temple (0-2, 0-1) by a margin of 409-312 and committed just four penalties. The Midshipmen’s defense recorded the game’s first points on a safety when Temple quarterback Forest Brock was tackled in the end zone following a 7-yard loss. Navy made it 9-0 when Horvath ran it in from the 2 to end an 11-play, 58-yard drive to close the first quarter. On Temple’s following drive, Jaxson Campbell intercepted Brock. Then, on the ensuing play, Horvath ran for a 62-yard score to make it 16-0. Temple proceeded to run eight plays before being forced to punt. And, again, on Navy’s first play from scrimmage, running back Alex Tecza ran 65 yards for a score to make it 23-0 with 8:04 before halftime. Following a 51-3 loss at Oklahoma last week to start its season, Temple recorded its first touchdown of the year when Brock threw a 23-yard touchdown to Dante Wright to reduce the Owls’ deficit to 38-11 with 10 minutes left. Brock threw for 277 yards and two interceptions. ___ Get poll alerts and updates on the AP Top 25 throughout the season. Sign up here . AP college football: https://apnews.com/hub/ap-top-25-college-football-poll and https://apnews.com/hub/college-football As President Nelson turns 100, his family and associates reflect on his life and legacy Reflections of president russell m. nelson as a father, grandfather, heart surgeon and church leader. By Sydney Walker While on a family road trip growing up, Marsha Workman — the oldest of President Russell M. Nelson ’s 10 children — remembers her father teaching them about Latin roots in the English language. “Having captive children in a car on a road trip for a family vacation was an interesting experience, and we learned a lot,” she said with a laugh. In addition to songs and games, “we also learned the Latin origin of words and prefixes and suffixes and how our words in English came to be what they are today based on their Latin roots. … He was always expanding our horizons. “And I think what I see today,” Workman continued, referring to her father serving as the leader of 17 million Latter-day Saints worldwide, “is just the expansion of [his knowledge] to reach a greater audience, a wider audience, with more love and more urgency and more encouragement.” Born Sept. 9, 1924, President Nelson was a pioneering heart surgeon before being called to full-time Church service in 1984. After serving 34 years in the Quorum of the Twelve Apostles, he was set apart as the 17th President of The Church of Jesus Christ of Latter-day Saints on Jan. 14, 2018. President Nelson and his late wife, Sister Dantzel Nelson , are the parents of nine daughters and one son. After Sister Nelson’s unexpected death in 2005, he married Wendy Watson , who has been at his side as he’s led the global Church. President Nelson’s “insatiable appetite” for learning — as one grandchild described it — is one of many attributes his family members and associates mentioned as they reflected on his life and ministry ahead of his 100th birthday . They also highlighted his sense of optimism, his love for people and his focus on family. President Nelson as a father Laurie Marsh, President Nelson’s seventh child, said the “most precious lesson” she learned from her father and mother growing up is to “love the Lord, put Him first and watch miracles happen.” She remembers her parents visiting after her fifth child was born, and “they both just held that baby and wept,” she recalled. Some may see the birth of a baby as “something that happens every day,” but to President Nelson and Sister Dantzel Nelson it was much more — “It’s a miracle, and it’s a gift from Heavenly Father, and they acknowledged Him right away.” As Marsh watches her father approach his 100th birthday, she said she is inspired by his optimism. “What to me or a normal person would be a stumbling block becomes a stepping stone for him,” she said. “He’s just clearly so optimistic and focused on the Savior.” Russell Nelson Jr., the youngest of the 10 children, said he learned from his father at a young age that The Church of Jesus Christ of Latter-day Saints is more than “the building down the street.” “The Church is not a set of rules. It’s who we are and how we become more like Christ, how we serve others,” he said. As President Nelson has served as Prophet and President of the Church the last six and a half years, “his energy and his excitement for the gospel and the ongoing Restoration has been accelerated,” Russell Nelson Jr. said. “It’s been more evident in his life and in his urgency of everything that he is dealing with.” Gloria Irion, another daughter of President Nelson, said she was standing by him one day when someone came up and praised him for the changes in the Church since he became Prophet. Her father responded, “Oh, well, I just know how to take instruction.” “He deflected that praise and put it where it belongs,” Gloria Irion said. She expressed gratitude for the countless prayers for her father. “I’m always touched when people pray for the Prophet, whether we’re in the temple or in any kind of meeting, and they pray for President Nelson. It’s very personal to me,” she said. President Nelson as a grandfather President Nelson’s ever-growing family includes 57 grandchildren, 167 great-grandchildren and one great-great-grandchild. Nathan McKellar, the oldest of President Nelson’s grandchildren, grew up about a mile away from the Nelson family. He was around 12 years old when his grandfather was called to the Quorum of the Twelve Apostles. “I’ve always had the grandfather that’s been Elder Nelson,” he said. As a teenager, he remembers going to the Nelsons’ home with his friends for firesides. “He would just sit down with our friends and give us little life lessons,” Nathan McKellar said. He said his grandparents had an “uncanny ability” to make him feel like he is “the most important person in the world.” When Russell Irion, another grandchild of President Nelson, thinks of his grandfather, he thinks of his “lifelong learning endeavors.” “He’s studied dozens of languages, he’s a pioneer in his field and career — he was always researching there — and then his insatiable appetite for spiritual learning,” Russell Irion said. He also thinks of his grandfather’s love for family. He said President Nelson made it a priority to attend the monthly birthday celebrations. “We all know he’s just so busy, but he always made time for family — and that hasn’t changed,” Russell Irion said. Recently, the family participated in a big Zoom call with President Nelson to celebrate Father’s Day in June. Ellen Irion, Russell Irion’s wife, said of the experience: “It was so fun to watch his little video screen as he’s just adoring every little screen. … He takes joy in his family.” President Nelson as a heart surgeon In August 2023, President Nelson donated his medical journals to the University of Utah, where he graduated from medical school in 1947. This donation has been invaluable to heart surgeons like Dr. Craig Selzman , who holds the Dr. Russell M. Nelson and Dantzel W. Nelson presidential endowed chair in cardiothoracic surgery at the University of Utah. At the time, what President Nelson did was “so bold, so ambitious, so crazy,” Selzman said, referring to Dr. Nelson performing the first open-heart surgery in the state of Utah in 1955 using a heart-lung machine. “I think it said a lot about his character,” Selzman added. When Selzman met him for the first time in President Nelson’s office eight or nine years ago, he witnessed President Nelson’s photographic memory in action as he showed Selzman some of his operative notes. “Whenever you start talking about health care with him, he gets a little twinkle in his eye. … It’s just amazing to see how energized he got talking about all that stuff,” Selzman said. President Nelson as a Church leader Historian Richard E. Turley Jr., who has worked with and observed President Nelson for decades, described him as “someone who not only talks the talk but also walks the walk.” One of the first things President Nelson did after being sustained President of the Church was embark on a global ministry to eight cities in 11 days across Europe, Africa, Asia and Hawaii. “I was blessed to be with him on that trip, and I watched him as he spoke to people from many nations and cultures and backgrounds and was able to relate to them through the great love that he expresses in his messages,” Turley said. During an age in which people are often passive and “waiting to be spoon-fed with everything,” President Nelson has taught repeatedly about receiving revelation . “President Nelson has not only been clear about receiving his own revelation for the Church, but he’s also strongly advocated having Church members receive personal revelation to guide their own lives,” Turley said. Relief Society General President Camille N. Johnson said President Nelson will be remembered for “bringing temples closer to the people.” He has announced 168 temples so far as President of the Church. “But for me, it’s my more complete understanding of the blessings associated with the covenants we make in the temple that mean the most to me,” she said. “I have a more clear understanding because of his teaching about what it means to be a covenant woman.” As a father of nine daughters, President Nelson is “uniquely qualified” to address the needs of the women of the Church , President Johnson said. “I have asked him what message would he like for me to share with the sisters of the Church. And he said, ‘Oh, please tell them that they are loved. Please tell them that they are precious and that they are necessary.’ And I feel that when I’m with him. … “I’ve had the opportunity to look into the eyes of our Prophet, who I know to be the Lord’s mouthpiece on the earth today, and feel the love of my Savior through him.” That experience of feeling the Savior’s love through the Prophet is not limited to those who have the chance to be physically present with him, President Johnson said. “All have an opportunity to have that experience as we listen to and study his words.” 442 IMAGES Holy Mass images...: Presentation of Jesus at the Temple Presentation of Christ in the temple, 1465 The Presentation in the Temple, 1502 Holy Mass images...: Presentation of Jesus at the Temple Images: presentation of jesus in the temple The Presentation of Jesus in the Temple 1623 Guercino 1591 VIDEO The secret meaning behind the temples construction #jewish Presentation in the Temple PRESENTATION TEMPLE DES NATIONS FINAL Understanding Temple Doctrine: What is it all about? @lddisciplespodcast The Presentation (part I) Presentation software Meaning COMMENTS The Deeper Meaning of the Presentation in the Temple All of this helps us to see that the Presentation in the Temple was about two important things: (1) the purification of Mary and (2) the redemption of baby Jesus. So far so good. But there are two other elements here which are worth paying attention to. For one thing, the Mosaic Law nowhere demanded that the purification or the redemption take ... Presentation of Jesus Presentation of Jesus Presentation of the Lord The Catechism of the Catholic Church (paragraph 529) teaches, The presentation of Jesus in the temple shows him to be the firstborn Son who belongs to the Lord. With Simeon and Anna, all Israel awaits its encounter with the Savior-the name given to this event in the Byzantine tradition. Jesus is recognized as the long-expected Messiah, the ... Luke 2:22-40 NIV Luke 2:22-40 NIV - Jesus Presented in the Temple The Significance Of The Temple In Jesus'S Life The temple in Jerusalem played a pivotal role in the life and ministry of Jesus Christ. As the center of Jewish worship and tradition, Jesus's interactions with the temple shaped his mission and message in profound ways. This article will explore the deep meaning behind Jesus's experiences at the temple, from his presentation there as an ... The Presentation of the Lord: a symbol of the Messiah's embrace Every Feb. 2, the universal Church celebrates the feast of the Presentation of the Lord. Mary and Joseph bring the newborn Jesus to the Temple, the holy place, the house of God. Why We Celebrate the Feast of the Presentation of the Lord On February 2, we observe the Feast of the Presentation of the Lord, honoring Jesus Christ's presentation in the Temple when he was a young child. The Fourth Joyful Mystery portrayed in the Presentation Chapel Fulfillment of the Old Covenant. Jesus' presentation in the Temple reflects how he fulfills the Old Covenant. Luke 2:22-35 NET Jesus' Presentation at the Temple - Now when the time came for their purification according to the law of Moses, Joseph and Mary brought Jesus up to Jerusalem to present him to the Lord (just as it is written in the law of the Lord, "Every firstborn male will be set apart to the Lord"), and to offer a sacrifice according to what is specified in the law of the Lord, a pair of doves or two ... The Presentation of Jesus in the Temple, 2 February 2020 The Temple is where God can be "seen" in the conduct of worship that embodies God's ideals for justice and peace, God's aims for right-relationships that can transform the people's lives. Vs. 7 is given an expanded and reinterpreted meaning in Luke, when Simeon and Anna see Jesus and recognize him. The Presentation in the Temple: 4th Joyful Mystery THE MYSTERIES OF THE ROSARY. Fourth Joyful Mystery: The Presentation in the Temple. "And at the end of eight days, when he was circumcised, he was called Jesus, the name given by the angel before he was conceived in the womb. And when the time came for their purification according to the law of Moses, they brought him up to Jerusalem to present ... The Feast of the Presentation of the Lord Known originally as the Feast of the Purification of the Blessed Virgin, the Feast of the Presentation of the Lord is a relatively ancient celebration. The Church at Jerusalem observed the feast as early as the first half of the fourth century, and likely earlier. The feast celebrates the presentation of Christ in the temple at Jerusalem on the ... Presentation of Jesus in the Temple The Presentation of Jesus in the Temple celebrates an early episode in the life of Jesus. It falls between the Feast of the Conversion of St. Paul on January 25 th, and the Feast of the Chair of St. Peter on February 22 nd. In the Roman Catholic Church, the Presentation of Jesus in the Temple is the fourth Joyful Mystery of the Rosary. 3 Key Lessons from Jesus in the Temple Jesus in the Temple Bible Story "So then, faith comes by hearing, and hearing from the Word of God." Romans 10:17. Matthew 21:12-17 and John 2:13-22 tell the story of Jesus cleansing the Temple. The two passages may have been two different instances of Jesus cleansing the Temple, but they teach similar principles. Presentation of the Child Jesus in the Temple The Feast of the Presentation of our Lord in the Temple is the celebration of this time when our Lord Jesus Christ humbled Himself to come and dwell among us, not only fulfilling the Law and Prophets, but also submitting Himself to persecution, torture and death in order to redeem each of us. Lessons Life of Mary (VIII): Jesus' Presentation in the Temple February 2nd is the feast of the Presentation. Mary offers her Son to God and learns that she too will share closely in Jesus' redemptive mission. The gathering of pilgrims in Bethlehem has ended. After Christ's birth, Joseph found a more worthy place to house the Holy Family. There, after eight days, he carried out the rite of circumcision by ... PDF Feast of the Presentation The Presentation of Jesus at the Temple is chronicled in the Gospel of Luke, when St. Simeon the Righteous saw Jesus in the temple and "took him in his arms and praised God," saying, "My eyes have seen your salvation" (Luke 2:30). This blessing by Simeon is the basis for the canticle Nunc dimittis or "The Song of Simeon": The Presentation of the Child Jesus in the Temple The Presentation of the Child Jesus in the Temple. The law of God, given by Moses to the Jews, to insinuate both to us and to them, that by the sin of Adam man is conceived and born in sin, and obnoxious to his wrath, ordained that a woman, after childbirth, should continue for a certain time in a state which that law calls unclean; during ... What's Happening at the Presentation of the Lord? Here is what Luke (2:22-24) actually says about the event: And when the time came for their purification according to the law of Moses, they brought him up to Jerusalem to present him to the Lord ... The Presentation in the Temple. When The Presentation in the Temple. 22 [] When the days were completed for their purification [] according to the law of Moses, they took him up to Jerusalem to present him to the Lord, 23 just as it is written in the law of the Lord, "Every male that opens the womb shall be consecrated to the Lord," 24 and to offer the sacrifice of "a pair of turtledoves or two young pigeons," in ... Pope Benedict Xvi: Homily on The Presentation of Jesus in The Temple HOMILY 2 February 2006. Dear Brothers and Sisters, Today's F east of Jesus' Presentation at the temple 40 days after his birth places before our eyes a special moment in the life of the Holy Family: Mary and Joseph, in accordance with Mosaic law, took the tiny Jesus to the temple of Jerusalem to offer him to the Lord (cf. Lk 2: 22). Simeon and Anna, inspired by God, recognized that Child ... Luke 2:22-38 NIV New International Version. Jesus Presented in the Temple. 22 When the time came for the purification rites required by the Law of Moses, Joseph and Mary took him to Jerusalem to present him to the Lord 23 (as it is written in the Law of the Lord, "Every firstborn male is to be consecrated to the Lord"[a]), 24 and to offer a sacrifice in ... The Presentation of Our Lord Jesus Christ in the Temple: A sermon The collect for the day reminds us that Christ presents us to God, and in a real sense that is what was happening here; Jesus was presenting his parents to God, to Simeon and Anna. We make Christ present on this altar, recalling his life, death, and resurrection. But the fact of the matter is that in a deeper sense, Christ is presenting us. Presentation of our Lord Jesus Christ in the Temple, The A feast of our Lord celebrated on Feb. 2, also known as Candlemas and the Feast of the Purification. It commemorates the presentation of Jesus and the purification of Mary in the Jerusalem Temple forty days after Jesus' birth, in accordance with the requirements of Jewish law (Lv 12:2-8). The feast is celebrated about forty days after Christmas. Navy controls Temple from the outset for a 38-11 win On Temple's following drive, Jaxson Campbell intercepted Brock. Then, on the ensuing play, Horvath ran for a 62-yard score to make it 16-0. Temple proceeded to run eight plays before being forced to punt. And, again, on Navy's first play from scrimmage, running back Alex Tecza ran 65 yards for a score to make it 23-0 with 8:04 before halftime. Senior design project leads to NASA connection and club formation The presentation garnered both an in-person and virtual audience, including NASA employees from office locations across the country. Doepping and Calhoun fielded audience questions on design process, operations of the panel, future of the project, etc., while walking in-person audience members through their work on the control panel, including ... Family and friends reflect on President Nelson's 100 years While on a family road trip growing up, Marsha Workman — the oldest of President Russell M. Nelson's 10 children — remembers her father teaching them about Latin roots in the English language. "Having captive children in a car on a road trip for a family vacation was an interesting experience, and we learned a lot," she said with a laugh. essay homework paper phd project resume review speech study thesis