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In this extended exploration, we will delve deeply into the biblical foundations, the Jewish roots that underpin the event, the scriptural narrative, the historical development of the feast in the Church, insights from the early Church Fathers, the evolution of traditions such as the blessing of candles, and finally, a personal reflection on its enduring meaning for contemporary faith.
The Scriptural Foundation: Luke 2:22-40
The primary source for Candlemas is found in the Gospel according to Luke, chapter 2, verses 22-40. This passage recounts the events forty days after Jesus' birth:
> "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." (Luke 2:22-24, NABRE)
Luke describes how Mary and Joseph, in obedience to Mosaic Law, bring Jesus to the Temple for two related rites: the purification of the mother after childbirth and the presentation (or redemption) of the firstborn son. While there, they encounter Simeon, a righteous and devout man guided by the Holy Spirit, who takes the child in his arms and proclaims the famous Nunc Dimittis:
> "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 2:29-32)
Simeon then prophesies to Mary about the sword that will pierce her soul, foreshadowing her sorrows at the foot of the Cross. The prophetess Anna, an elderly widow who worships in the Temple day and night, also recognizes the child and speaks of him to all who await redemption.
This narrative is unique to Luke's Gospel, emphasizing themes of fulfillment, light, salvation for all nations, and the role of humble, Spirit-led witnesses like Simeon and Anna.
Roots in Judaism: The Mosaic Law and Temple Practices
The events of Candlemas are deeply rooted in Jewish tradition and law, specifically the Torah. The feast commemorates obedience to two key prescriptions:
1. The Purification of the Mother — Leviticus 12 outlines that after bearing a male child, a woman is ritually unclean for seven days, followed by thirty-three days of purification, totaling forty days. At the end, she offers a lamb for a holocaust and a pigeon or turtledove for sin (or, for the poor, two turtledoves or pigeons). This rite restored her to full participation in Temple worship.
2. The Redemption/Presentation of the Firstborn — Exodus 13:2, 12-15 and Numbers 18:15-16 command that every firstborn male (human or animal) belongs to the Lord, recalling the Passover deliverance from Egypt. Firstborn sons were to be redeemed with five shekels, symbolizing consecration to God.
Mary and Joseph, though poor (opting for the birds' sacrifice), fulfill these laws meticulously. Jesus, as the firstborn and sinless, needs no redemption, yet he submits to the Law. This act prefigures his ultimate offering on the Cross and highlights his full humanity and immersion in Jewish covenant life.
The Jewish practice of pidyon haben (redemption of the firstborn) continues in modern Judaism, underscoring the feast's enduring connection to its origins.
The History and Development of the Feast in the Church
The feast's origins trace to the early Church in Jerusalem. By the fourth century, it was celebrated there around February 14 (forty days after an earlier January 6 date for Christmas/Epiphany). Emperor Justinian I spread it throughout the Eastern Empire in the sixth century, calling it Hypapante ("Meeting") to emphasize the encounter with Simeon and Anna.
In the West, it appeared in the Gelasian Sacramentary (seventh century) as the Purification of Mary. Pope Sergius I (late seventh century) introduced a candlelit procession in Rome, linking it to Simeon's prophecy of Christ as light. By the eighth century, candle blessing and distribution became standard, earning the name "Candlemas."
In medieval Europe, Candlemas was a major festival. Processions with lighted candles symbolized Christ's entry as Light into the Temple and the world. People brought candles home for protection against storms, illness, and evil—practical piety blending faith and folklore.
The 1969 liturgical reform renamed it the Presentation of the Lord, shifting emphasis to Christ while retaining Marian elements. The blessing of candles and procession remain central in Catholic liturgy.
Insights from the Church Fathers
Early Church Fathers reflected profoundly on this mystery, seeing typological and theological depths.
- Origen (mid-third century) viewed Christ's submission to the Law as redeeming those under it, citing Galatians 4:5. He emphasized Jesus' obedience transforming legal observance.
- St. Ambrose (fourth century) linked the Presentation to purification from vices, noting circumcision and presentation as figures of sin's cleansing. He highlighted Jesus' entry into the Temple as the Legislator submitting to his own decrees.
- St. Cyril of Alexandria (fifth century) interpreted the turtledove and pigeon mystically: the turtledove's song as Christ's soothing Gospel voice (Song of Songs 2:12), symbolizing gentleness and salvation.
Other Fathers like St. Augustine and earlier writers saw the event as Christ's first public manifestation, fulfilling Malachi 3:1 ("the Lord whom you seek will suddenly come to his temple").
These patristic reflections underscore obedience, light, and redemption.
Traditions in the Church: Blessing of Candles and Procession
The candle blessing, formalized by the eighth century, draws from Simeon's words. Priests bless beeswax candles, often distributed to the faithful. The procession, with lighted candles, represents Christ's light entering the Temple and dispelling darkness.
In Catholic tradition, blessed candles invoke protection; they are used in sacraments, blessings, and home devotion. The feast marks the close of the Christmas season, transitioning to Ordinary Time while anticipating Lent's purification.
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One cherished tradition associated with Candlemas (also known as the Feast of the Presentation of the Lord or Día de la Candelaria in Spanish-speaking communities) involves families, particularly in Mexico and other Latin American countries, bringing beautifully dressed statues or figurines of the Baby Jesus—often called Niño Jesús or Niño Dios—to church for a special blessing on February 2nd. These plaster or resin images, which many households keep as part of their home nativity scenes or family altars throughout the year, are carefully adorned in elaborate outfits, such as lacy white baptismal gowns for the first year or colorful garments resembling saints or angels in subsequent years.
This custom symbolically reenacts the biblical event when Mary and Joseph presented the infant Jesus at the Temple 40 days after His birth, marking the end of the Christmas season. Devotees carry the statues to Mass, where priests bless them, fostering devotion to the Christ Child and inviting His presence and protection into the home for the coming year. Often linked to Epiphany customs—where finding a hidden Baby Jesus figurine in the Rosca de Reyes king cake designates "godparents" responsible for providing tamales at the Candlemas gathering—the practice blends deep faith, family heritage, and joyful community celebration.
Reflection: What Candlemas Means Today
Candlemas invites us to ponder profound truths in an age of spiritual darkness. Jesus, presented in the Temple, is revealed as the Light for all nations—Gentiles and Jews alike. Simeon's joyful yet sorrowful prophecy reminds us that encountering Christ brings both illumination and the cross.
Mary's humble submission, though immaculate, teaches obedience and offering ourselves fully to God. Like her, we are called to present our lives—our joys, sufferings, and ordinary days—as offerings in the Temple of our hearts.
The candles we bless symbolize Christ's light carried into the world. In a time of uncertainty, they remind us to be bearers of hope, dispelling shadows through charity, truth, and prayer.
Simeon waited faithfully; Anna worshipped persistently. Their example urges patient trust in God's promises. As we hold lighted candles, may we echo Simeon's peace: our eyes have seen salvation.
Candlemas bridges infancy narratives to the Passion, showing the manger leads to the Cross. It calls us to consecrate ourselves anew, allowing Christ's light to shine through us.
In this feast, we find hope: the Light has come, and darkness cannot overcome it (John 1:5). Let us carry that light forward.
Sources
- Holy Bible, New American Bible Revised Edition (NABRE), Luke 2:22-40.
- Leviticus 12; Exodus 13:2, 12-15; Numbers 18:15-16 (Torah references).
- Wikipedia: "Presentation of Jesus" and "Candlemas."
- Catholic Culture: "Feast of the Presentation of the Lord" liturgical commentary.
- ChurchPOP: "Candlemas: Unpacking the Jewish Roots."
- Good Catholic: "What Is The Feast Of The Presentation Of Our Lord?"
- Franciscan Media: "Presentation of the Lord."
- New Liturgical Movement: Articles on Candlemas blessings and patristic commentaries.
- AnaStpaul: Historical and patristic reflections on the feast.
- New Advent Catholic Encyclopedia: "Candlemas."
