Category Archives: Candlemas

Feb 2 – Candlemas 2


-by Frederick George Holwick, Frederick George Holweck (1856–1927) was a German-American Roman Catholic parish priest and scholar, hagiographer and church historian.

“Today, February 2, Catholics mark the presentation of Christ in the temple. But not all Catholics are aware of the cultural origins of this feast.

According to the Mosaic law, a mother such as Mary who had given birth to a male child was considered unclean for seven days; moreover, she was to remain “in the blood of her purification”—i.e., outside the temple—for thirty-three days more. If the woman had borne a daughter, the time that she was excluded from the sanctuary was doubled.

When the time (forty or eighty days) was over, the mother was to “bring to the temple a lamb for a holocaust and a young pigeon or turtle dove for sin”; if she was not able to offer a lamb, she was to take two turtle doves or two pigeons; the priest prayed for her and so she was cleansed (see Leviticus 12:2-8).

Forty days after the birth of Christ, Mary complied with this precept of the law. She redeemed her first-born from the temple and was purified by the prayer of Simeon the just in the presence of Anna the prophetess (see Luke 2:22).

Early celebrations

No doubt this event, the first solemn introduction of Christ into the house of God, was celebrated in the early Church in Jerusalem. We find it attested to in the first half of the fourth century by the pilgrim of Bordeaux, Egeria or Silvia. The day—February 14—was solemnly kept by a procession to the Constantinian basilica of the Resurrection and and Mass that included a homily on Luke 2:22.

At that time, the feast had no proper name; it was simply called the fortieth day after Epiphany. This latter circumstance shows that, in Jerusalem, Epiphany was when the feast of Christ’s birth was celebrated. From Jerusalem the feast of the fortieth day spread over the entire Church and later was kept on February 2, since within the last twenty-five years of the fourth century the Roman feast of Christ’s nativity (December 25) was introduced.

The feast appears in the Gelasianum (manuscript tradition of the seventh century) under the title of Purification of the Blessed Virgin Mary, but the procession is not mentioned. Pope Sergius I (A.D. 687-701) introduced a procession for this day. The Gregorianum (tradition of the eighth century) does not speak of this procession, which fact shows that the procession of Sergius was the ordinary “station,” not the liturgical act of today.

The feast spread slowly in the West; it is not found in the Lectionary of Silos (A.D. 650) nor in the Calendar (A.D. 731-741) of Sainte-Genevieve of Paris. In the East it was celebrated as a feast of the Lord; in the West as a feast of Mary, although the Invitatorium (“Gaude et laetareJerusalemoccurrens Deo tuo”—”Rejoice and be glad, O Jerusalem, to meet thy God“), the antiphons, and responsories remind us of its original conception as a feast of the Lord.

The blessing of the candles did not enter into common use before the eleventh century. In the Middle Ages it had an octave in the larger number of dioceses; also today the religious orders whose special object is the veneration of the Mother of God (Carmelites, Servites) and many dioceses (Loreto, the Province of Siena, etc.) celebrate the octave.

The blessing of candles

According to the Roman Missal, the celebrant, in stole and cope of purple, standing at the epistle side of the altar, blesses the candles (which traditionally were of beeswax). Having sung or recited the five orations prescribed, he sprinkles and incenses the candles. Then he distributes them to the clergy and laity while the choir sings the canticle of Simeon, Nunc dimittis. The antiphon “Lumen ad revelationem gentium et gloriam plebis tuae Israel” (“A light to the revelation of the Gentiles and the glory of thy people Israel”) is repeated after every verse, according to the medieval custom of singing the antiphons.

During the procession that follows, participants carry lighted candles and the choir sings the antiphon “Adorna thalamum tuum, Sion” (“Adorn the bridal chamber, O Zion”) composed by St. John of Damascus, one of the few pieces for which the words and music have been borrowed by the Roman Church from the Greeks. The other antiphons are of Roman origin.

The solemn procession represents the entry of Christ, who is the light of the world, into the Temple of Jerusalem. The procession is always kept on February 2, even when the office and Mass of the feast is transferred to February 3.

Before the reform of the Latin liturgy by St. Pius V (1568), in the churches north and west of the Alps, this ceremony was more solemn. After the fifth oration a preface was sung. The “Adorna” was preceded by the antiphon “Ave Maria.”

While today such processions are held inside the church, during the Middle Ages the clergy left the church and visited the cemetery surrounding it. Upon the return of the procession, a priest, carrying an image of the Holy Child, met it at the door and entered the church with the clergy, who sang the canticle of Zachary, “Benedictus Dominus Deus Israel” (“Blessed be the Lord God of Israel”).

At the conclusion, entering the sanctuary, the choir sang the responsory “Gaude Maria Virgo” or the prose “Inviolata” or some other antiphon in honor of the Blessed Virgin.”


France, Belgium and Swiss Romandy
On the feast known as the “Chandeleur” in French-speaking countries, many Catholics will enjoy eating pancakes, or “crepes” today. This stems from the 5th-century Pope Gelasius I who had pancakes given to pilgrims visiting Rome. Some believe the tradition goes back further to the Vestal Virgins, who offered up cakes during the pre-Christian Roman feast of Lupercalia.


Tenerife
On this island off the Spanish coast locals celebrate the feast of The Virgin of Candelaria, or “La Morenita”. The city of Candelaria is the main site of celebrations, where locals venerate the Virgin as the Black Madonna.


Luxembourg
This small European country focuses on children during “Liichtmëssdag.” Youngsters will gather together with lanterns and go from door to door singing, with sweets or coins given for their musical efforts.


Philippines
In Silang, in the province of Cavite, the Virgin of Calendaria’s feast day is also celebrated at Candlemas. It is celebrated over a triduum, or three-day religious observance, with the feast day falling on February 2.


Peru
The patron saint of the city of Puno is the Virgin of the Candelaria. To honor her, the city holds a huge festival for a whole fortnight including the country’s different cultures. Thousands of musicians and dancers come together every year in what is the country’s largest festival.

Love,
Matthew

Feb 2 – Candlemas


-by Br Nicodemus Thomas, OP

“Whether it is a candlelit meal at a fancy restaurant, a birthday celebration with a candle-topped cake, or the procession of the paschal candle at the Easter Vigil, candles are a clear sign of solemnity. We usually sense something different, even quasi-religious, on the occasions that candles are used—think, for another instance, of candles lit at the vigils of societal tragedies and untimely deaths. Suffice to say, candles are objects with rich, religious symbolism.

To understand the religious symbolism of candles, we must first recognize the natural qualities present in candles. There are three qualities of candles we immediately observe: their light, their flame, and their total consumption. By briefly examining these three qualities, we will grasp more deeply the way candles symbolize Christ.

The most obvious characteristic of a candle is its light. In fact, its original purpose was just that—to provide light. We have a foundational desire to know and this desire drives us to seek the light of truth, especially since sight is the most obvious way to knowledge. In the Christian realm, this is no less true. In fact, Christ says as much. He claims to be, “the light of the world” (John 8:12). Through his presence in our souls by faith, he illumines the darkness of our minds so that we may begin to see him as he is (c.f., 1 John 3:2).

A candle, by its flame, is also able to represent love. We draw in this symbolism explicitly when we pray “Come Holy Spirit, fill the hearts of thy faithful and enkindle in them the fire of thy love…” A candle’s flame can remind believers of the flame of charity present in their hearts. This is one reason the Church gives candles to the newly baptized and why we all carry candles during the Easter Vigil; the flame represents the work of God in our souls. While we may not see God clearly in this life, the flame of charity allows us to cherish God’s presence in our souls.

Finally, in order to produce the light and flame the candle must be consumed. Our Lord, in shining the light of faith in our intellects and kindling the fire of charity into our hearts, was himself consumed in his humanity—he died that we might have life. It would be easy to think that this occurred only at the Cross. However, we see from the very beginning of his earthly life that he was destined to be a sacrificial lamb. In a similar way, the light that Christ shines in our minds and the fire of charity that sets our souls aflame should consume us, such that we can say with Saint Paul: “yet I live, no longer I, but Christ lives in me” (Gal 2:20).

Yesterday, the Church celebrated the Feast of the Presentation of the Lord. It is no coincidence that this same feast day is called “Candlemas.” The first appearance of the Lord in the Temple is commemorated by the blessing of pillars of wax—wax that will later be used to remind us of Christ’s presence in other temples: the tabernacle of the Church and in the depths of our heart.”

Love & He is the Light!!!!
Matthew

Feb 2 – Candlemas, Feast of the Presentation of the Lord


-Présentation de Jésus au Temple (the Presentation in the Temple), Sébastien Bourdon, ~1644

-by Rev Gabriel of St Mary Magdalen, OCD, Divine Intimacy, Baronius Press, (c) 1964

Presence of God – O Lord, I come to You and beg You, through the intercession of the Blessed Virgin Mary, to purify my soul.

MEDITATION

Today’s Feast, which marks the end of the Christmas season [in the old liturgical calendar], is a feast both of Jesus and of Mary: of Jesus, because He is presented by His Mother in the Temple forty days after His birth, according to the requirements of the law; of Mary, because she submits herself to the rite of purification.

The liturgy celebrates, primarily, the entrance for the first time of the Infant Jesus into the Temple: “Behold the Lord, the Ruler, cometh into His holy Temple: rejoice and be glad, O Sion, and hasten to meet your God” (Roman Breviary). Let us, too, go to meet Him, emulating the holy sentiments of the old Simeon who “came by the Spirit into the Temple” (Gospel: Luke 2:22-32), and filled with joy, received the Divine Child into his arms.

In order to celebrate this event more fittingly, the Church today blesses candles and gives them to us; with burning tapers, we enter the Temple in procession. The lighted candle is a symbol of the Christian life, of the faith and grace which should shine in our soul. It is also the image of Christ, the light of the world, “a light to the revelation of the Gentiles,” according to Simeon’s canticle. The lighted candle reminds us that we must always bear Christ in us, the source of our life, the author of faith and grace. By His grace, Jesus Himself disposes us to go to meet Him with livelier faith and greater love. May our meeting with Him today be particularly intimate and sanctifying!

Jesus is taken to the Temple to be offered to the Father, although, being God, He was not subject to the prescriptions of the Jewish law as were the other firstborn of the Hebrews. He is the Victim who will be immolated for the salvation of the world. His presentation in the Temple is, so to speak, the offertory of His life; the sacrifice will be consummated later, on Calvary. Let us offer ourselves with Jesus.

COLLOQUY

“O Jesus, You went to the Temple to offer Yourself. Who offered You? The Virgin Mary, who has never had, and never will have, an equal. You were offered by Mary who, through the mouth of Wisdom, was called by Your Father the ‘all-beautiful, all-fair.’ To whom were You offered? To God, the infinite Being, sublime in His creation, fruitful in His heritage, unfathomable in His designs, gracious and sweet in His love. What did she offer? She offered You, the eternal Word, substance of the divine essence, Son of the Most High, the Lawgiver of the universe, You, who have been called by so many great and beautiful names: O Key of David, O King of nations, O Emmanuel!

“What do You teach me, O Lord, offering Yourself thus in the Temple? You show me respect for the law by Your willingness to observe it. You teach me adoration, for You offered Yourself to the Father, not as His equal, which You really were, but as man. Here You have given me a model of the respect which I owe to Your law, not only to the Ten Commandments, but also to my Holy Rule and Constitutions. This law is all sweetness and delight for me, but I make it bitter when I do not renounce myself, for then, instead of my bearing it sweetly, the law is obliged to bear me” (St. Mary Magdalen dei Pazzi).

O Jesus, through the hands of Mary, I wish to offer myself today with You to the eternal Father. But You are a pure, holy, and immaculate Host, while I am defiled with misery, and sin. O Mary, my Mother, you were willing to be purified, although you were free from the slightest shadow of imperfection; purify, I beseech you, my poor soul, so that it may be less unworthy to be offered to the Father along with Jesus, who is your Son as well as His. O Virgin most pure, lead me along the way of a serious, and thorough purification; accompany me yourself, so that my weakness will not make me faint because of the roughness of the road.”

Love,
Matthew

Feb 2 – Candlemas, Feast of the Presentation of the Lord – Nunc dimittis & sin’s effect…


-“Simeon’s song of praise”, by Aert de Geider, ~1700-1710, oil on canvas, Height: 94.5 cm (37.2 in). Width: 107.5 cm (42.3 in), Royal Picture Gallery Mauritshuis, The Hague

Nunc dimittis servum tuum, Domine, secundum verbum tuum in pace:
Quia viderunt oculi mei salutare tuum
Quod parasti ante faciem omnium populorum:
Lumen ad revelationem gentium, et gloriam plebis tuae Israel.

Lord, now You may dismiss Your servant. (cf Lk 2:26)
For mine eyes have seen Your salvation,
Which You have prepared before all people;
To be a light to the Gentiles, and the glory of Your people Israel.
-Lk 2:29-32


-by Br Isidore Rice, OP

“We tend to shy away from our sins and weaknesses coming to light. When we hear of someone caught and punished for committing injustice, we might be tempted to think them worse off than those ‘lucky’ evildoers who get off scot-free. Yet, even by the light of his natural reason, Socrates saw through this instinct:

“But in my opinion, Polus, the unjust or doer of unjust actions is miserable in any case,—more miserable, however, if he be not punished and does not meet with retribution, and less miserable if he be punished and meets with retribution at the hands of gods and men.”

Socrates is motivated by the conviction that just actions are healthy for the soul while unjust actions sicken it. Whatever suffering just punishment may bring to the body, it is nothing compared to the misery caused by sin festering in the dark corners of one’s soul. Thus, for Socrates, the path forward for an evildoer is clear:

“[If anyone] does wrong, he ought of his own accord to go where he will be immediately punished; he will run to the judge, as he would to the physician, in order that the disease of injustice may not be rendered chronic and become the incurable cancer of the soul.”

All this is true, but it does not seem particularly hopeful. After all, as Socrates says, the “doer of unjust actions is miserable in any case.” For Socrates, the evildoer is still miserable even while his wrongdoing is brought to light and he receives justice.

But we have a greater light, a light which not only brings us to justice, but brings justice into our hearts. We may be tempted to shy away from this light as well, for, as the prophet says, “Who will endure the day of His coming? And who can stand when He appears?” (Malachi 3:2).

And yet, this coming light is none other than Jesus, our savior. The presentation of the baby Jesus, carried in the arms of His mother Mary into the Temple, hardly seems like a day that must be endured. Simeon and Anna did not quail in fear when this light was presented. Rather, under the influence of the Holy Spirit, they drew near and rejoiced. But, as Simeon prophesied:

“Behold, this child is destined

for the fall and rise of many in Israel,

and to be a sign that will be contradicted

and you yourself a sword will pierce

so that the thoughts of many hearts may be revealed” (Lk. 2:34-35).

This same Jesus will soon hang on the cross between two thieves as a sign of contradiction, with Mary, her heart pierced by a sword of sorrow, at His feet. One thief, seeking merely to avoid punishment for his crimes, falls into the greater crime of blasphemy. The other, accepting justice and hoping for mercy, rises with Jesus. And the good thief is not merely brought to the state of lesser misery offered by Socrates. That very day St. Dismas entered paradise to enjoy the vision of God Himself in the light of glory (Lk. 23:43).

May the same Holy Spirit who led Simeon to encounter Jesus in the Temple and St. Dismas to turn to Jesus on the cross lead us to encounter Him in the Sacrament of Confession. Lord Jesus, give us the grace to open our hearts to your light so that you may burn out all evil lurking there. Let us then hear the wonderful words, “may God give you pardon and peace, and I absolve you from your sins,” so that with Simeon, we may rejoice and pray,

“Lord, now you let your servant go in peace; your word has been fulfilled: my own eyes have seen the salvation which you have prepared in the sight of every people: a light to reveal you to the nations and the glory of your people Israel” (Lk. 2:29-32).”

Love, & His peace, which is beyond ALL understanding, His gift He left to us, if only we would avail,
Matthew