Presentation of Jesus

icon, 15th century The event is described in the Gospel of Luke (). According to the gospel, Mary and Joseph took the Infant Jesus to the Temple in Jerusalem forty days (inclusive) after his birth to complete Mary's ritual purification after childbirth, and to perform the redemption of the firstborn son, in obedience to the Torah (, , etc.). Luke explicitly says that Joseph and Mary take the option provided for poor people (those who could not afford a lamb; ), sacrificing "a pair of turtledoves, or two young pigeons." indicates that this event should take place forty days after birth for a male child, hence the Presentation is celebrated forty days after Christmas. Upon bringing Jesus into the temple, they encountered Simeon. The Gospel records that Simeon had been promised that "he should not see death before he had seen the Lord's Christ" (). Simeon then uttered the prayer that would become known as the Nunc Dimittis, or Canticle of Simeon, which prophesied the redemption of the world by Jesus: "Lord, now let your servant depart in peace, according to your word; for my eyes have seen your salvation which you have prepared in the presence of all peoples, a light for revelation to the Gentiles, and for glory to your people Israel". (). The elderly prophetess Anna was also in the Temple, and offered prayers and praise to God for Jesus, and spoke to everyone there of his importance to redemption in Jerusalem (). The couple offered two turtledoves or two pigeons (Luke 2:24) presumably because they could not afford a lamb. ==Liturgical celebration==

}} Name of the celebration In addition to being known as the Feast of the Presentation of Jesus at the Temple, other traditional names include Candlemas, the Feast of the Purification of the Virgin, Candlemas is an English name for the feast because of the procession with lighted candles at the Mass on this day, reflecting Simeon's proclamation of "a light for revelation to the Gentiles", which, in turn, echoes Isaiah 49:6 in the second of the "servant of the Lord" oracles. The date of Candlemas is established by the date set for the Nativity of Jesus, for it comes forty days afterwards. Under Mosaic law as found in the Torah, a mother who had given birth to a boy was considered unclean for seven days; moreover she was to remain for three and thirty days "in the blood of her purification." Candlemas therefore corresponds to the day on which Mary, according to Jewish law, should have attended a ceremony of ritual purification (). The Gospel of Luke 2:22–39 relates that Mary was purified according to the religious law, followed by Jesus' presentation in the Jerusalem temple, and this explains the formal names given to the festival, as well as its falling 40 days after the Nativity. In the Roman Catholic Church, it is known as the Presentation of the Lord in the liturgical books first issued by Paul VI, and as the Purification of the Blessed Virgin Mary in earlier editions. In the Eastern Orthodox Church and Greek Catholic Churches (Eastern Catholic Churches which use the Byzantine rite), it is known as the Feast of the Presentation of our Lord, God, and Savior Jesus Christ in the Temple or as The Meeting of Our Lord, God and Saviour Jesus Christ. It is known as the Presentation of Our Lord in the Evangelical Lutheran Church in America. The Lutheran Church–Missouri Synod observes 2 February as The Purification of Mary and the Presentation of Our Lord. In the churches of the Anglican Communion, it is known by various names, including The Presentation of Our Lord Jesus Christ in The Temple (Candlemas) (Episcopal Church), The Presentation of Christ in the Temple, and The Purification of the Blessed Virgin Mary (Anglican Church of Canada), The Presentation of Christ in the Temple (Candlemas) (Church of England), It also fits into this theme, as the earliest manifestation of Jesus inside the house of his heavenly Father. In the Liturgy of the Hours, the Marian antiphon Alma Redemptoris Mater is used from Advent through 2 February, after which Ave Regina Caelorum is used through Good Friday. Eastern Christianity In the Byzantine tradition practised by the Eastern Orthodox, the Meeting of the Lord is unique among the Great Feasts in that it combines elements of both a Great Feast of the Lord and a Great Feast of the Theotokos (Mother of God). It has a forefeast of one day, and an afterfeast of seven days. However, if the feast falls during Cheesefare Week or Great Lent, the afterfeast is either shortened or eliminated altogether. The holiday is celebrated with an all-night vigil on the eve of the feast, and a celebration of the Divine Liturgy the next morning, at which beeswax candles are blessed. This blessing traditionally takes place after the Little Hours and before the beginning of the Divine Liturgy (though in some places it is done after). The priest reads four prayers, and then a fifth one during which all present bow their heads before God. He then censes the candles and blesses them with holy water. The candles are then distributed to the people and the Liturgy begins. It is because of the biblical events recounted in the second chapter of Luke that the Churching of Women came to be practised in both Eastern and Western Christianity. The usage has mostly died out in the West, except among Western Rite Orthodoxy, very occasionally still among Anglicans, and Traditionalist Catholics, but the ritual is still practised in the Orthodox Church. In addition, babies, both boys and girls are taken to the Church on the fortieth day after their birth in remembrance of the Theotokos and Joseph taking the infant Jesus to the Temple. In the Armenian Apostolic Church, the Feast, called "The Coming of the Son of God into the Temple" (''Tiarn'ndaraj, from Tyarn-, "the Lord", and -undarach'' "going forward"), is celebrated on 14 February. The Armenians do not celebrate the Nativity on 25 December, but on 6 January, and thus their date of the feast is 40 days after that: 14 February. The night before the feast, Armenians traditionally light candles during an evening church service, carrying the flame out into the darkness (symbolically bringing light into the void) and either take it home to light lamps or light a bonfire in the church courtyard. ==History==

The Feast of the Presentation is among the most ancient feasts of the Church. Celebration of the feast dates from the fourth century in Jerusalem. Cyril of Jerusalem († 360), Gregory the Theologian († 389), Amphilochius of Iconium († 394), Gregory of Nyssa († 400), and John Chrysostom († 407). The earliest reference to specific liturgical rites surrounding the feast are by the intrepid Egeria, during her pilgrimage to the Holy Land (381–384). She reported that 14 February was a day solemnly kept in Jerusalem with a procession to Constantine I's Basilica of the Resurrection, with a homily preached on Luke 2:22 (which makes the occasion perfectly clear), and a Divine Liturgy. This so-called ("Pilgrimage Itinerary") of Egeria does not, however, offer a specific name for the Feast. The date of 14 February indicates that in Jerusalem at that time, Christ's birth was celebrated on 6 January, Epiphany. Egeria writes for her beloved fellow nuns at home: XXVI. "The fortieth day after the Epiphany is undoubtedly celebrated here with the very highest honor, for on that day there is a procession, in which all take part, in the Anastasis, and all things are done in their order with the greatest joy, just as at Easter. All the priests, and after them the bishop, preach, always taking for their subject that part of the Gospel where Joseph and Mary brought the Lord into the Temple on the fortieth day, and Symeon and Anna the prophetess, the daughter of Phanuel, saw him, treating of the words which they spake when they saw the Lord, and of that offering which his parents made. And when everything that is customary has been done in order, the sacrament is celebrated, and the dismissal takes place." n miniature illustrating the subject (Mugni Gospels, ) About AD 450 in Jerusalem, people began the custom of holding lighted candles during the Divine Liturgy of this feast day. of the Gaelic festival of Imbolc, which was celebrated in pre-Christian Europe (and especially the Celtic Nations) at about the same time of year. Imbolc is called "St. Brigid's Day" or "Brigid" in Ireland. Both the goddess Brigid and the Christian Saint Brigid—who was the Abbess of Kildare—are associated with sacred flames, holy wells and springs, healing, and smithcraft. Brigid is a virgin, yet also the patron of midwives. However, a connection with Roman (rather than Celtic or Germanic) polytheism is more plausible, since the feast was celebrated before any serious attempt to expand Christianity into non-Roman countries. , 1460–1461 (Philadelphia Museum of Art) In Irish homes, there were many rituals revolving around welcoming Brigid into the home. Some of Brigid's rituals and legends later became attached to Saint Brigid, who was seen by Celtic Christians as the midwife of Christ and "Mary of the Gael". In Ireland and Scotland she is the "foster mother of Jesus." The exact date of the Imbolc festival may have varied from place to place based on local tradition and regional climate. Imbolc is celebrated by modern Pagans on the eve of 2 February, at the astronomical midpoint, or on the full moon closest to the first spring thaw. Frederick Holweck, writing in the Catholic Encyclopædia says definite in its rejection of this argument: "The feast was certainly not introduced by Pope Gelasius to suppress the excesses of the Lupercalia," (referencing J.P. Migne, Missale Gothicum, 691) The 1911 Encyclopædia Britannica agrees: the association with Gelasius "has led some to suppose that it was ordained by Pope Gelasius I in 492 as a counter-attraction to the pagan Lupercalia; but for this there is no warrant." There is no contemporary evidence to support the popular notions that Gelasius abolished the Lupercalia, or that he, or any other prelate, replaced it with the Feast of the Purification of the Blessed Virgin Mary. In Armenia, celebrations at the Presentation have been influenced by pre-Christian customs, such as: the spreading of ashes by farmers in their fields each year to ensure a better harvest, keeping ashes on the roof of a house to keep evil spirits away, and the belief that newlywed women needed to jump over fire to purify themselves before getting pregnant. Young men will also leap over a bonfire. The tradition of lighting a candle in each window is not the origin of the name "Candlemas", which instead refers to a blessing of candles. On the day following Candlemas, the feast of St. Blaise is celebrated. It is connected to the rite of Blessing of the Throats, which is, for to be available to reach more people, also often transferred after the Mass of the Presentation of the Lord or even bestowed on both feasts. By coincidence, the Blessing of the Throats is bestowed with crossed candles. s on Candlemas Day, Sanok 2013 ==In art==

The event forms a usual component of extensive cycles of the Life of Christ and also of the Life of the Virgin. Often either the Presentation of Jesus or the visually similar Circumcision of Jesus was shown, but by the late Middle Ages the two were sometimes combined. Early images concentrated on the moment of meeting with Simeon. In the Eastern Churches this event is called the Hypapante. Simeon's comment that "you yourself a sword will pierce" gave rise to a subset iconography of the Sorrowful Mother. Gallery File:Presentation at the Temple (Georgia, 12th c.).JPG|Presentation of Jesus at the Temple, 12th-century cloisonné enamel icon from Georgia File:Presentation of Christ in the Temple.jpg|Presentation of Christ in the Temple, from the Sherbrooke Missal File:Brooklyn Museum - The Presentation of Jesus in the Temple (La présentation de Jésus au Temple) - James Tissot - overall.jpg|James Tissot, The Presentation of Jesus in the Temple (La présentation de Jésus au Temple), Brooklyn Museum File:Presentation at the Temple St.Michael Toronto.jpg|Stained glass window at St. Michael's Cathedral (Toronto) depicts Infant Jesus at the Temple File:Menologion of Basil 037.jpg|Painting from the Menologion of Basil II () File:Presentation South German Late 15th Century.jpg|Presentation of Christ in the Temple, South German, likely altarpiece wing, late 15th century. (Private collection) ==In music==

Many motets and anthems have been composed to celebrate this feast and are performed as part of the liturgy, among them an anthem by 16th century German composer Johannes Eccard (1553–1611), Maria wallt zum Heiligtum, often translated in English as "When Mary to the Temple went". The Lutheran church of the Baroque observed the feast as Mariae Reinigung (Purification of Mary). Johann Sebastian Bach composed several cantatas to be performed in the church service of the day, related to Simeon's canticle Nunc dimittis as part of the prescribed readings. • Erfreute Zeit im neuen Bunde, BWV 83, 1724 • Mit Fried und Freud ich fahr dahin, BWV 125, 1725 (on Luther's hymn after Nunc dimittis) • Ich habe genug, BWV 82, 1727 ==Traditions and superstitions==

As the poem by Robert Herrick records, the eve of Candlemas was the day on which Christmas decorations of greenery were removed from people's homes; for traces of berries, holly and so forth will bring death among the congregation before another year is out. In Scotland, until a change in the law in 1991 (see Scottish term days), and in much of northern England until the 18th century, Candlemas was one of the traditional quarter days when quarterly rents were due for payment, as well as the day or term for various other business transactions, including the hiring of servants. In the United Kingdom, good weather at Candlemas is taken to indicate severe winter weather later: "If Candlemas Day is clear and bright, / winter will have another bite. / If Candlemas Day brings cloud and rain, / winter is gone and will not come again." The Carmina Gadelica, a seminal collection of Scottish folklore, refers to a serpent coming out of the mound on Latha Fheill Bride, as the Scots call Candlemas. This rhyme is still used in the West Highlands and Hebrides. : . ::(Early on Bride's morn, the serpent will come from the hollow I will not molest the serpent, nor will the serpent molest me) : . :: (The serpent will come from the hollow on the brown day of Bridget Though there should be three feet of snow on the flat surface of the ground) region In the United States, Candlemas coincides with Groundhog Day, the earliest American reference to which can be found at the Pennsylvania Dutch Folklore Center at Franklin and Marshall College. The reference implies that Groundhog Day may have come from a German-American Candlemas tradition: In France and Belgium, Candlemas () is celebrated with crêpes. In Italy, traditionally, it () is considered the last cold day of winter. In Tenerife (Spain), it is the day of the Virgin of Candelaria (Saint Patron of the Canary Islands). In Catalonia, it is alleged to be the date that bears emerge from hibernation. In Southern and Central Mexico, and Guatemala City, Candlemas () is celebrated with tamales. Tradition indicates that on 5 January, the night before Three Kings Day (the Epiphany), whoever gets one or more of the few plastic or metal dolls (originally coins) buried within the Rosca de Reyes must pay for the tamales and throw a party on Candlemas. In certain regions of Mexico, this is the day in which the baby Jesus of each household is taken up from the nativity scene and dressed up in various colorful, whimsical outfits. In Luxembourg, Liichtmëss sees children carrying lighted sticks visiting neighbors and singing a traditional song in exchange for sweets. Sailors are often reluctant to set sail on Candlemas Day, believing that any voyage begun then will end in disaster—given the frequency of severe storms in February, this is not entirely without sense. According to over eight centuries of tradition, the swaddling clothes that baby Jesus wore during the presentation at the Temple are kept in Dubrovnik Cathedral, Croatia. ==Consecrations==

In Croatia, there are several Catholic churches and parishes consecrated to the Presentation of Jesus: in Đurđanci, Beli, Nevest, Dol on Brač and Smokvica. == See also ==