The Presentation of Jesus in the Temple is an early episode in the life of Jesus, describing his presentation in the Temple in Jerusalem to formally incorporate it into Judaism, celebrated by many Christian Churches on Candlemas holidays. It is described in Luke's Gospel of the New Testament in the Christian Bible. In the note, "Luke's explanation of the Presentation in the Temple combines the purification ceremony with the Jewish ceremony of the redemption of the firstborn (Luke 2: 23-24)."
In the Eastern Orthodox Church, the Presentation of Jesus at the temple is celebrated as one of the twelve Great Feasts, and sometimes called the Hypapante (? ??????? , = "Meeting" in Greek). In Western Christianity, the additional name for Worship of the day, Candlemas, was added. This feast is also known as the Purple Purification Feast or The Lord's Meeting . In some liturgical churches, Vespers (or Compline) on the Feast of the Presentation mark the end of the Epiphany season. In the Church of England, the Parent Church of the Anglican Communion, The Presentation of Christ in the Temple is a Principal Celebration celebrated either on 2 February or on Sundays between 28 January and 3 February. In the Catholic Church, Presentation is the fourth Mystery of the Rosary.
In the Latin Rite of the Catholic Church, Anglican Communion, and Lutheran Church, the episode is also reflected in the customs of new mothers in church forty days after the birth of a child.
Video Presentation of Jesus at the Temple
Scripture
This incident is described in the Gospel of Luke (Luke 2: 22-40). According to the Gospels, Mary and Joseph took Baby Jesus to the Temple in Jerusalem for forty days (inclusive) after his birth to complete purification of Mary's ritual after giving birth, and to redeem the eldest son, in obedience to the Torah (Leviticus) 12, Exodus 13: 12-15, etc.). Luke explicitly says that Joseph and Mary made a choice for the poor (those who could not afford a sheep: Leviticus 12: 8), sacrificed "a pair of turtledoves, or two young pigeons." Leviticus 12: 1-4 shows that this event must occur forty days after birth for a boy, so his Presentation is celebrated forty days after Christmas.
After bringing Jesus to the temple, they meet with Simeon. The Gospels record that Simeon had been promised that "he should not see death before he sees Christ the Lord" (Luke 2:26). Simeon then uttered a prayer that would be known as Nunc Dimittis , or Canticle of Simeon, prophesying the redemption of the world by Jesus:
"Lord, now let your servant go peacefully, according to your words: for my eyes have seen your salvation which you have prepared before all men, a light for revelation to the nations, and for the glory of your people Israel. "(Luke 2: 29-32).
Simeon then prophesied to Mary: "Behold, this child is appointed for the fall and resurrection of many in Israel, and for a sign which is spoken against (and the sword shall pierce your souls also), the thought out of many hearts may be revealed. (Luke 2: 34-35).
An old grandmother, Anna, also in the Temple, and prayed and praised God for Jesus, and spoke to everyone there about the importance of redemption in Jerusalem (Luke 2: 36-38).
Maps Presentation of Jesus at the Temple
In art
This event forms the usual broad cycle component of the Life of Christ and also of the Virgin Life , though often only one of these and similar visuals Circumcision of Jesus is shown, and at the end of the Middle Ages both were sometimes combined. The initial image was concentrated at the time of meeting with Simeon, usually displayed at the entrance to the Temple, and this continued in Byzantine art and Eastern Orthodox icons to this day.
In the West, beginning in the eighth or ninth century, different portrayals of the altar arose, in which Simeon was finally in the late Middle Ages shown in a long robe attributed to the Jewish High Priest, and performed a liturgical ceremony surrounded by the family and Anna. In the West, Simeon more often holds babies, or when handover is shown; in the Eastern pictures, the Virgin is more likely to still hold Jesus.
Music
Many motets and anthems have been composed to celebrate this feast and performed as part of the liturgy, among them the anthem by the German composers of the 16th century Johannes Eccard (1553-1611), Maria Wallt zum Heiligtum , often translated in English as "When Mary to the Temple went".
The Lutheran Church of Baroque observes the feast as "Mariae Reinigung" (Purification of Mary). Johann Sebastian Bach compiled some cantata to do in church services that day, linked to Simeon's canton Nunc dimittis as part of the prescribed passage.
- Erfreute Zeit im neuen Bunde , BWV 83, 1724
- Mit Fried and Freud ich fahr dahin , BWV 125, 1725 (on Luther hymns after Nunc dimittis )
- habe genu , BWV 82, 1727
liturgical celebration
Name of celebration
Besides being known as the Feast of Jesus Presentation in the Temple, other traditional names include Candlemas, the Purification Festivities of the Virgin, and the Lord's Meeting.
In the Roman Catholic Church, it is known as the "Presentation of God" in the liturgical books issued by Paul VI, and as the "Purification of the Blessed Virgin Mary" in earlier editions. In the Eastern Orthodox Church and the Greek Catholic Church (Eastern Catholic Church using the Byzantine rite), it is known as "The Feast of the Presentation of our Lord, Lord and Savior Jesus Christ in the Temple" or as "The Meeting of our Lord, Lord and Savior Jesus Christ".
In the churches of the Anglican Communion, known by various names, including: Presentation of Our Lord Jesus Christ in the Temple (Candlemas) (Episcopal Church), Presentation of Christ in the Temple, and Purification of the Blessed Virgin Mary (Anglican Church of Canada), Presentation of Christ in The Temple (Candlemas) (Church of England), and the Presentation of Christ in the Temple (Anglican Church of Australia).
This 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 some Protestant churches, this party is known as the Naming of Jesus (though historically he will be named on the eighth day after the Birth of Jesus, when he was circumcised).
Practice
Traditionally, Candlemas has been the last party day in the Christian year dated with reference to Christmas. The next moving party is calculated with reference to Easter.
Western Christianity
Candlemas occur 40 days after Christmas.
Traditionally, the Western term "Candlemas" (or Candle Mass) refers to the practice in which a priest on February 2 wax bees are blessed for use throughout the year, some of which are shared with the faithful for home use. In Poland the party is called ? Wi? To Matki Bo? Ej Gromnicznej (Our Lady of Thunder Candle Party). This name refers to the blessed candle of the day, called gromnice, because these candles are lit during thunderstorms and placed in windows to keep out the storm.
This party has been called the Feast of God's Presentation in the Roman Catholic Church since the liturgical revision of the Second Vatican Council, with reference to the candles and purifications of Mary emphasized in favor of the pious prophecy of Simeon. Pope John Paul II connected the feast with the renewal of religious vows.
This feast never falls in Lent; the earliest that Ash Wednesday may fall is February 4, for the Easter case on March 22 in a year that did not jump. However, in the Tridentine rite, it can fall in the Pre-Lave season if Easter is early enough, and "Alleluia" must be eliminated from this party liturgy when that happens.
According to the tradition of more than eight centuries, the nappy clothes worn by the baby Jesus during the presentation in the Temple were kept in Dubrovnik Cathedral, Croatia.
Eastern Christianity
In the Byzantine tradition practiced by the Eastern Orthodox, the Lord's meeting is unique among the Great Feasts because it combines elements of both the Great Feast of God and the Feast of Theotokos (Mother of God). He has a frontline one day, and one day after seven days. However, if the party falls during Cheesefare Week or Great Lent, the banquet is abbreviated or eliminated altogether.
The holiday is celebrated with a full night's flame on the eve of the feast, and the celebration of the Divine Liturgy the next morning, where the beeswax candle is blessed. This blessing traditionally takes place after the Small Hour and before the start of the Divine Liturgy (though in some places it is done afterwards). The priest read four prayers, and then the fifth in which all were present bowed their heads before God. He then seals the candle 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 narrated in Luke's second chapter that the Church of Women came to be practiced in both Eastern and Western Christianity. Its use has largely died in the West, except among the Orthodox Churches of Western Rites, Anglicans, and Traditionalist Catholics, but the ritual is still practiced in the Orthodox Church.
Some Christians observe the practice of leaving the Christmas decorations until Candlemas.
Date
In the East and West liturgical calendar, God's Presentation falls on February 2, forty days (inclusive) after Christmas. In the Church of England may be celebrated on this day, or on Sunday between January 28 and February 3.
The Candlemas date was established on the date set for the Nativity, for it comes forty days afterwards. Under the law of Moses as found in the Torah, a mother who had given birth to a son was considered unclean for seven days; let alone he stayed for three and thirty days "in the blood of his purification." Therefore, Candlemas corresponds to the day in which Mary, according to Jewish law, should attend a ritual purification ceremony (Leviticus 12: 2-8). The Gospel of Luke 2: 22-39 tells us that Mary was purified according to the law of religion, followed by the delivery of Jesus in the Jerusalem Temple, and this explains the official names given to the festival, and the fall of 40 days after Birth.
In the Swedish and Finnish Lutheran Churches, Candlemas (since 1774) are always celebrated on Sunday, the fastest on 2 February and no later than February 8, unless this Sunday occurs on the last Sunday before Lent, Shrove Sunday or Quinquagesima (Sweden : FastlagssÃÆ'¶ndagen , Finnish: Laskiaissunnuntai ), in which Candlemas celebrated a week earlier.
In the Armenian Apostolic Church, the Pesta, called the "Coming of the Son of God to the Temple" ( Tiarn'ndaraj , , "God", and -undarach "going forward"), celebrated on February 14th. The Armenians did not celebrate the Birth of Jesus on December 25, but on January 6, and thus their party date was 40 days after that: February 14. The night before the party, the Armenians lit a candle traditionally during nighttime night councils, carrying a flame into the darkness (symbolically bringing light into the emptiness) and bringing it home to light or lighting a bonfire in the churchyard.
History
The Presentation Party is one of the most ancient parties in the Church. There are sermons on the Feast by the Methodius of Patara (312), Cyril of Jerusalem (360), Gregory the Theologian (389), Amphilochius of Iconium (394), Gregory of Nyssa (400), and John Chrysostom (407).
The earliest reference to certain liturgical ceremonies around the feast is by the courageous nuns of Egeria, during his pilgrimage to the Holy Land (381-384). He reported that the 14th of February was a seriously guarded day in Jerusalem by a procession to the Basilica of Constantine I of the Resurrection, with a sermon preached in Luke 2:22 (which makes the event very clear), and the Divine Liturgy. This so called Itinerarium Peregrinatio ("Hajj Route") of Egeria does not, however, offer a special name for the celebration. The date of February 14 shows that in Jerusalem at that time, the birth of Christ was celebrated on January 6, Epiphany. Egeria writes for her beloved beloved colleagues at home:
XXVI. "Forty days after the Epiphany is undoubtedly celebrated here with the highest honor, for on that day there was a procession, where all took part, at Anastasis, and all things were done in their greatest joy, just as at Easter. priests, and after their bishop, preach, always take for their subject that part of the Gospel where Joseph and Mary took the Lord to the Temple on the fortieth day, and Symeon and Anna the prophet, daughter of Phanuel, saw him, cured the words which they say when they see the Lord, and about the offerings made by his parents, and when all the ordinary things have been done in order, the sacrament is celebrated, and the dismissal takes place. "
Initially, the party was a small celebration. But then in 541, a terrible plague erupted in Constantinople, killing thousands of people. Emperor Justinian I, in consultation with the Patriarch of Constantinople, ordered the period of fasting and prayer throughout the Empire. And, at the Feast of God, organize a great procession across towns and villages and solemn prayer services (Litia ) to demand the release of evil, and the plague ceases. On Thanksgiving, in 542 the feast was elevated to a more serious and established celebration throughout the Empire of the East by the Emperor.
In Rome, the feast appeared in the Sacramentary Empire, a collection of seventh and eighth manuscripts associated with Pope Gelasius I, but with much interpolation and some forgery. There it brings for the first time the new title of the Blessed Virgin Mary Purification party.
At the end of time though possible, Candlemas is still the most ancient of all festivals in honor of the Virgin Mary. The date of the feast in Rome is 2 February because the Roman date for the birth of Christ is December 25 since at least the beginning of the fourth century.
Although modern laymen describe Candlemas as an important feast throughout the Middle Ages in Europe, the reality is spreading slowly in the West; it is not found in Lectionary Silos (650) or in Calendar (731-741) from Sainte-GeneviÃÆ'¨ve of Paris.
Benedict St. Benedict in the 10th century, the bishop of Winchester, had a formula used to bless wax. Candlemas become important enough to find their way into the secular calendar. It was a traditional day to move cattle out of the straw pasture, and from the fields to be plowed and sprinkled that spring. References to it are common in modern medieval and early modern literature; Shakespeare Twelfth Night recorded his first appearance on Candlemas Day 1602. It remains one of the days in Scotland, where debt is paid and courts are in session.
Relationships to other celebrations
The Feast of the Presentation depends on the date of Christmas: As part of the Gospel of Luke (Luke 2: 22-40) describes the events in the life of Jesus, the celebration of the Lord's Present follows 40 days after. Thanks to the candle today reminds Simeon's reference to the baby Jesus as "the light for revelation to the Gentiles" (Luke 2:32).
Modern pagans believe that Candlemas is a Christianization of the Gaelic Imbolc festival, celebrated in pre-Christian Europe (and especially Celtic Nations) at the same time throughout the year. Imbolc is called "St. Brigid's Day" or "Brigid" in Ireland. Both Brigik Dewi and Christian Saint Brigid - who are the Principals of the Kildare Monastery - are associated with the sacred fire, holy wells and springs, healing, and smithcraft. Brigid is still a virgin, also a midwife protector. However, the relationship with Roman polytheism (not Celtic or Germanic) made more sense, since the feast was celebrated before a serious attempt to extend Christianity to non-Roman countries.
In Irish houses, there are many rituals that revolve around welcoming Brigid to the house. Some of Brigid's rituals and legends became attached to Saint Brigadier, whom the Celtic Christians saw as Christ's midwife and "Mary of Gael". In Ireland and Scotland he is "the adoptive mother of Jesus." The exact dates of the Imbolc festival may vary from one place to another based on local traditions and regional climate. Imbolc is celebrated by modern pagans on the evening of February 2, at the midpoint of astronomy, or on the full moon closest to the first spring of melting.
Some argue that the Church in Rome introduced Candlemas celebrations against the Roman Pagan feast of Lupercalia. The Catholic EncyclopÃÆ'Â|dia is certainly in his rejection of this argument: "The party must not have been introduced by Pope Gelasius to suppress the excesses of Lupercalia," (referring to JP Migne, Missale Gothicum, 691). The 1911 EncyclopÃÆ'Â|dia Britannica agrees: the association with Gelasius has led some to assume 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. "Since both festivals are equally concerned with the purification ritual of women, not all historians believe that the relationship is purely coincidental. Gelasius certainly wrote a treatise against Lupercalia, and it still exists; see Lupercalia .
Pope Innocent XII believed that Candlemas was created as an alternative to Roman Paganism, as stated in the sermon on this issue:
Why are we in this party bringing candles? Because the Gentiles dedicate the month of February to the gods of hell, and at first Pluto stole Proserpine, and his mother, Ceres, looked for it at night by lighting candles, so they, at the beginning of the month, walked around the city with candles burning. Since the holy fathers can not obscure the custom, they establish that the Christian must carry a candle in honor of the Blessed Virgin; and thus what has been done before to honor Ceres is now done in honor of the Blessed Virgin.
Notice the peculiar tendency to fire the pagan gods, in contrast to the St. Paul on "strength and principle" as a divinely appointed creature in creation: "For by it all things are created, which are in heaven, and that are in the earth, visible and invisible, whether they be thrones, or powers, or kingdoms , or power: all things are created by him, and for him "(Colossians 1:16).
In Armenia, the celebrations in Presentation have been influenced by pre-Christian habits, such as: the spread of ashes by farmers in their fields each year to ensure better harvests, storing ash on rooftops to drive out evil spirits, and the belief that newly married women need to jump fire to purify themselves before pregnancy. Youth will also jump over the campfire.
The candlelight tradition in every window is not the name "Candlemas", which in turn refers to the blessing of the candle.
On the day after Candlemas, St. Blaise is celebrated. It is connected with the Blessing Rite of the Throats - which, as it will be available to reach more people, is also often transferred to Candlemas day. Coincidentally, the ritual includes a crossed candle.
Tradition and superstition
As the poem by Robert Herrick notes, Candlemas night is the day on which green Christmas decorations are removed from people's homes; because the traces of berries, holly and so forth will bring death among the congregation before another year is up. Another tradition states that whoever hears the funeral bell for Candlemas will soon hear of the death of a close friend or relative; each toll of the bell represents a day that will pass before the unfortunate news is learned.
In Scotland, until there was a change in legislation in 1991 (see the Scottish term), and in much of northern England until the 18th century, Candlemas was one of the traditional quarter days when the quarterly rental rates for payments, as well as the day or term for various other business transactions, including employee recruitment.
In the United Kingdom, the good weather at Candlemas is taken to show the severe winter weather: " If Candlemas Day is bright and sunny,/winter will bite again./If Candlemas Day brings clouds and rain,/winter lost and will not come again. "This is also suspected as the date that comes from hibernation to check the weather and the wolves, which if they choose to return to their nest on this day is interpreted as a heavy meaning. the weather will continue for at least forty days. The same is true in Italy, where it's called Candelora .
The Carmina Gadelica, a collection of Scottish folklore, refers to a snake coming out of a mound on Latha Fheill Bride, as Scottish called Candlemas. This poem is still used in the Western Highlands and Hebrides.
- Moch maniinn Bhride, Drop nimhir as toll; Cha bhoin mise raised a nimhir, Cha bhoin a nimhir kiss .
- (Early morning, the snake will come from the hole, I will not persecute the snake, and the snake will not persecute me)
- Nathair targets as toll, la donn Bride Ged robh tri traighean dh 'an t-sneachd water release lair .
- (Snakes will come from holes on Bridget's brown day Though there should be three feet of snow on a flat ground)
In the United States, Candlemas coincides with Groundhog Day, the earliest American reference that can be found at the Pennsylvania Folklore Center in Franklin and Marshall College. This reference implies that Groundhog Day may be derived from the German-American Candlemas tradition:
Last Tuesday, the 2nd, was Candlemas day, the day when, according to Germany, Groundhog peeked out of his winter dwelling and if he saw his reflection he reappeared for six weeks of siesta, but if the cloudy day he stayed out, because the weather was.
In France and Belgium, Candlemas (French: La Chandeleur ) is celebrated with crÃÆ'ªpes.
In Italy, traditionally, it (Italian: La Candelora ) is considered the last winter cold day.
Tenerife (Spain), is a Candelaria Virgin day (Saint Canary Islands Protector). February 2.
In Southern and Central Mexico, and Guatemala City, Candlemas (Spanish: DÃÆ'a de La Candelaria ) are celebrated with tamales. Tradition shows that on January 5, the night before Three Kings Day (Epiphany), anyone who gets one or more of some plastic or metal dolls (original coins) buried inside Rosca de Reyes must pay tamales and have a party at Candlemas. In certain areas of Mexico, this is the day when the baby Jesus of every household is taken from the birthplace of Jesus and dressed up in a variety of colorful and strange clothes.
In Luxembourg, LiichtmÃÆ's saw children carrying walking sticks to visit neighbors and singing traditional songs instead of candy.
Seafarers are often reluctant to sail on Candlemas Day, believing that any voyage begins then will end in disaster - given the severe frequency of storms in February, this is not entirely meaningless.
See also
- Songs for Simeon , a 1928 poem by T.S. Eliot
- Our Lady of Sorrows
- Presentation of Mary in the Temple
References
Note
Source
- Schiller, Gertud, Iconography of Christian Art, Vol. I , 1971 (Trans England from Germany), Lund Humphries, London, ISBNÃ, 0-85331-270-2
Further reading
Holstock, F. G. (1913). "Candlemas". In Herbermann, Charles. Catholic Encyclopedia . New York: Robert Appleton Company.External links
- Luke 2 Text in the Revised New Standard Version
- Tradition: Celebrate Candlemas
- The origins of Candlemas Cantica Nova
- The History of the Purification Party/Candlemas Latin Mass Society
- Liturgical Resources - Candlemas
- Our Lord's Meeting in the Temple from Prologue of Ochrid by St. Nikolai Velimirovich
- Poems by Robert Herrick include "Upon Candlemas Eve"
Source of the article : Wikipedia
0 Comments