Candlemas

 And suddenly there will come to the temple the Lord ...

... whom you seek."

-- Mal 3:1-4

"My eyes have seen..Salvation!"

-- Luke 2:22ff

From the Holy Gospel according to Luke

Luke 2:22-32

In that time, after the days of her purification according to the law of Moses were accomplished, they carried him to Jerusalem to present him to the Lord, as it is written in the law of the Lord. And so on.

Homily on this passage by St. Ambrose, Bishop of Milan.

Bk. 2, Comm. on Luke II

And, behold, there was a man in Jerusalem, whose name was Simeon, and the same man was just and devout, waiting for the consolation of Israel. The birth of the Lord is attested not only by Angels and Prophets, and shepherds, but also by elders and just men. Every age, and both sexes, as well as the miracles of the events themselves, are here to strengthen our faith. A virgin conceiveth, a barren woman beareth, a dumb man speaketh, Elizabeth prophesieth, the wise man worshippeth, the unborn child leapeth, the widow praiseth, and the just man waiteth.

Well is he called just, who looked not for favour for himself, but for consolation for his people. He desired to be set free from the bondage of this frail body, but he waited to see the Promised One for he knew that blessed are the eyes that see Him. Then took he Him up in his arms, and blessed God, and said: Lord, now lettest Thou thy servant depart in peace, according to thy word. Behold a just man, confined in the weary prison of the body, desiring to be dissolved and to begin to be with Christ. For to be dissolved and to be with Christ is much better. Phil. i. 23.

Whosoever will be dissolved and be with Christ, let him come into the Temple, let him come to Jerusalem, let him wait for the Lord's Christ, let him take hold on the Word of God, let him embrace it with good works, as it were with arms of faith and then let him depart in peace, for he shall not see death, who hath seen life. Behold how the Lord's Birth doth overflow with abounding grace for all, and prophecy is not denied to the just, but to the unbelieving. Behold, Simeon prophesieth that the Lord Jesus Christ is come for the fall and rising again of many; yea, He shall separate the just from the unjust by their deserts, and according as our work shall be, so shall the true and righteous Judge command us to be punished or rewarded.

N.B. Today we hold the blessed tapers alight in the holy liturgy of procession and Mass. As the lights and decorations of Christmas are put away for next year’s celebration of the Incarnation, we seek, behold and adore all the more intensely through faith the light of Christ truly present in our temples as the Holy Eucharist. And when we receive Him thus in a state of grace we become alight through the Truth we believe, embrace and live as Divine light amidst the darkness and sin of this passing world.

Cathedræ S. Petri and the “Keys of Peter”: To forgive sin, not to bless it

Perugino, Christ Giving the Keys of the Kingdom to St. Peter, Sistine Chapel, 1481-83, fresco, 10 feet 10 inches x 18 feet (Vatican, Rome) 

From the Holy Gospel according to Matthew
Matt 16:13-19
At that time, Jesus came into the quarters of Cesarea Philippi: and he asked his disciples, saying: Whom do men say that the Son of man is? And so on.

Homily by St. Hilary, Bishop of Poitiers.
Commentary on Matthew xvi.
The Lord asketh His disciples who men say that He is, and He addeth, He, the Son of Man. Let us ever remember to hold fast this truth of our profession, namely, that the Son of God is the Son of Man also. Were He one and not the other, then were He no Saviour for us. The Lord then, having heard the various opinions of men, asketh, But Who say ye that I am? And Simon Peter answered and said Thou art the Christ, the Son of the living God. Peter had weighed the questions. The Lord had asked, Who do men say that I, the Son of Man, am? 

From the Holy Gospel according to Matthew

Matt 16:13-19
At that time, Jesus came into the quarters of Cesarea Philippi: and he asked his disciples, saying: Whom do men say that the Son of man is? And so on.

Homily by St. Hilary, Bishop of Poitiers.
Commentary on Matthew xvi.
The Lord asketh His disciples who men say that He is, and He addeth, He, the Son of Man. Let us ever remember to hold fast this truth of our profession, namely, that the Son of God is the Son of Man also. Were He one and not the other, then were He no Saviour for us. The Lord then, having heard the various opinions of men, asketh, But Who say ye that I am? And Simon Peter answered and said Thou art the Christ, the Son of the living God. Peter had weighed the questions. The Lord had asked, Who do men say that I, the Son of Man, am? That He was Son of Man was sufficiently evident to all who looked upon His Body. But when He spake of His whole Self, and asked, Who do ye say that I am? He showed that the mind had something to grasp beyond That Which was seen, for Son of Man He was manifestly. What judgment did He wish them to give? I think it was not /that which He had owned concerning Himself. That something more, which He wished them to own, was a hidden thing, whereunto the faith of them that believed in Him was to reach.

Peter’s confession was followed by a proper reward for having seen the Son of God in the Son of Man. Blessed is this holy Apostle, in whose praise it is said that he saw with more than human eyes That Which was unseen, who gazed upon Flesh and Blood, and by the secret revelation of the Heavenly Father recognised the Eternal Son of God; who was the first thought worthy to acknowledge the Divinity of Christ. {Here, if necessary, the Lesson is divided.) God bless thee, O Peter, thou who by uttering for the first time the title of Divine honour, didst lay the goodly foundation of the Church! God bless thee, thou worthy rock whereon she is built, for ever triumphant over the infernal powers, the gates of hell, and the bands of death! God bless thee, happy door-keeper of heaven, to whose keeping are given the keys of the everlasting mansions, whose sentences on earth are already confirmed in heaven so that whatsoever thou shalt bind on earth shall be bound in heaven, and whatsoever thou shalt loose on earth shall be loosed in heaven. 

N.B. The forgiveness of sins is the blessing of Christ in the Church through the ministry of priests in union with Peter’s successor.

The blessing of sin is a betrayal. A lie from the Evil One.

Scripture wherein Peter speaks to us a word for our time.

1 Pet 1:3-9

Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy hath regenerated us unto a lively hope, by the resurrection of Jesus Christ from the dead,
4 Unto an inheritance incorruptible, and undefiled, and that can not fade, reserved in heaven for you,
5 Who, by the power of God, are kept by faith unto salvation, ready to be revealed in the last time.

Wherein you shall greatly rejoice, if now you must be for a little time made sorrowful in diverse temptations:
7 That the trial of your faith much more precious than gold which is tried by the fire may be found unto praise and glory and honour at the appearing of Jesus Christ:
8 Whom having not seen, you love: in whom also now, though you see him not, you believe: and believing shall rejoice with joy unspeakable and glorified;
9 Receiving the end of your faith, even the salvation of your souls.

℣. O Lord, hear my prayer.
℟. And let my cry come unto thee.
Let us pray.
O God, Who hast given unto thy Blessed Apostle Peter the keys of the kingdom of heaven, and the power to bind and to loose, loose us, we beseech thee, at his mighty intercession, from all the bands of our sins.
Who livest and reignest with God the Father in the unity of the Holy Spirit, God, world without end.
℟. Amen

Sanctæ Familiæ Jesu Mariæ Joseph

12 Put ye on therefore, as the elect of God, holy, and beloved, the bowels of mercy, benignity, humility, modesty, patience:
13 Bearing with one another, and forgiving one another, if any have a complaint against another: even as the Lord hath forgiven you, so do you also.
14 But above all these things have charity, which is the bond of perfection:
15 And let the peace of Christ rejoice in your hearts, wherein also you are called in one body: and be ye thankful.
16 Let the word of Christ dwell in you abundantly, in all wisdom: teaching and admonishing one another in psalms, hymns, and spiritual canticles, singing in grace in your hearts to God.

17 All whatsoever you do in word or in work, do all in the name of the Lord Jesus Christ, giving thanks to God and the Father by him.
18 Wives, be subject to your husbands, as it behoveth in the Lord.
19 Husbands, love your wives, and be not bitter towards them.
20 Children, obey your parents in all things: for this is well pleasing to the Lord.
21 Fathers, provoke not your children to indignation, lest they be discouraged.

Lesson from the letter of St. Paul the Apostle to the Colossians

Col 3:12-21

From the Apostolic Letters of Pope Leo XIII
Breve « Neminem fugit » 14 junii 1892
When God in his mercy determined to accomplish the work of man's renewal, which same had so many long ages awaited, he appointed and ordained this work on such wise that its very beginning might shew to the world the august spectacle of a Family which was known to be divinely constituted; that therein all men might behold a perfect model, as well of domestic life as of every virtue and pattern of holiness: for such indeed was the Holy Family of Nazareth. There in secret dwelt the Sun of Righteousness, until the time when he should shine out in full splendour in the sight of all nations. There Christ, our God and Saviour, lived with his Virgin Mother, and with that most holy man Joseph, who held to him the place of father. No one can doubt that in this Holy Family was displayed every virtue which can be called forth by an ordinary home life, with its mutual services of charity, its holy intercourse, and its practices of godly piety, since the Holy Family was destined to be a pattern to all others. For that very reason was it established by the merciful designs of Providence, namely, that every Christian, in every walk of life and in every place, might easily, if he would but give heed to it, have before him a motive and a pattern for the good life.

From the Holy Gospel according to Luke
Luke 2:42-52
And when he was twelve years old, they going up into Jerusalem, according to the custom of the feast, And having fulfilled the days, when they returned, the child Jesus remained in Jerusalem; and his parents knew it not...And he went down with them and came to Nazareth, and was obedient to them; and his mother kept all these things in her heart. And Jesus increased in wisdom and in stature, and in favor with God and man. And so on.

Homily by Saint Bernard

Learn, O man, to obey! Learn, O earth, to be subject! Learn, O dust, to submit! The Evangelist speaking of thy Creator saith: And he was subject unto them. And there is no doubt that this sheweth us that God was subject to Mary and Joseph. Shame on you, ye proud entities of dust and ashes! God abaseth himself, and dost thou, O creature sprung from the earth, exalt thyself? God maketh himself subject to man, and dost thou, who art always so eager to lord it over men, set up thyself to lord it over thy Creator? For as often soever as I desire pre-eminency over men, so often do I strive to excel God. For of him it was said: And he was subject unto them. If thou disdainest, O man, to follow the example of man, at least thou canst follow thy Creator without dishonour. If thou canst not, perchance, follow him whithersoever he goeth, deign at least to follow him in this thing wherein he hath emptied himself, and made himself of no reputation, for the sake of such as thou.

In Epiphania Domini: “Ecce Magi ab Oriénte venérunt Jerosólymam”

 Léctio sancti Evangélii secúndum Matthǽum

Matt 2:1-12
Cum natus esset Jesus in Béthlehem Juda in diébus Heródis regis, ecce Magi ab Oriénte venérunt Jerosólymam, dicéntes: Ubi est qui natus est Rex Judæórum? Et réliqua.

From the Sermons of Pope St. Leo (the Great)

2nd for Twelfth-Day.
Dearly beloved brethren, rejoice in the Lord; again I say, rejoice. But a few days are past since the solemnity of Christ's Birth, and now the glorious light of His Manifestation is breaking upon us. On that day the Virgin brought Him forth, and on this the world knew Him. The Word made Flesh was pleased to reveal Himself by degrees to those for whom He had come. When Jesus was born He was manifested indeed to the believing, but hidden from His enemies. Already indeed the heavens declared the glory of God, and their sound went out into all lands, when the Herald Angels appeared to tell to the shepherds the glad tidings of a Saviour's Birth; and now the guiding star leadeth the wise men to worship Him, that from the rising of the sun to the going down thereof, the Birth of the true King may be known abroad; that through those wise men the kingdoms of the east might learn the great truth, and the Roman empire remain no more in darkness.

Thus also we remark that afterwards the Redeemer was preached among the Gentiles not by Himself, but by His Apostles, even as, when a little Child, He is shown to them, not by the voice of angels, but merely by the vision of a star. When He Himself had begun to speak He was made known to us by speakers, but when He lay silent in the manger, by that silent testimony in heaven. But whether we consider the signs which accompanied His birth or His death, this thing is wonderful, namely, the hardness of heart of the Jews, who would not believe in Him either for prophesying or for miracles.

All things which He had made, bore witness that their Maker was come. Let me reckon them after the manner of men. The heavens knew that He was God, and sent a star to shine over where He lay. The sea knew it, and bore Him up when He walked upon it. The earth knew it, and quaked when He died. The sun knew it, and was darkened. The rocks and walls knew it, and rent at the hour of His death. Hell knew it, and gave up the dead that were in it. And yet up to this very hour the hearts of the unbelieving Jews will not acknowledge that He to Whom all nature testified is their God, and, being more hardened than the rocks, refuse to be rent by repentance.

XX+C+M+B+XXIV

In Vigilia Epiphaniae

Léctio sancti Evangélii secúndum Matthǽum

Matt 2:19-23
In illo témpore: Defúncto Heróde, ecce Angelus Dómini appáruit in somnis Joseph in Ægýpto, dicens: Surge, et áccipe púerum et matrem ejus, et vade in terram Israël. Et réliqua.

Homily by St. Jerome, Priest at Bethlehem.
Bk. i., Comm. on Matth. ii.
From the words, they are dead, (in the Plural), which are used in this passage of the Gospel, we may understand that there were others beside Herod which sought the young Child's life probably the Priests and Scribes. And he Joseph arose, and took the young Child and His Mother. It is not written, He took his wife and child, but he took the young Child and His Mother; whence it is clear that the holy Evangelist willeth to imply that Joseph was not the father, but the Guardian of Jesus, not the husband, but the Betrothed of Mary.

But when he heard that Archelaus did reign in Judea, in the room of his father Herod, he was afraid to go thither. There are some persons so grossly ignorant of history that they confuse themselves over the two Herods, as if the one mentioned here were the same who afterwards set our Lord at nought during His Passion, and they cannot understand how he should now be said to be dead. The Herod who was made friends with Pilate over Christ's death, was the son of the Herod who massacred the infants of Bethlehem, and the brother of Archelaus.

He shall be called a Nazarene. The Evangelist, in quoting these words, saith that they were spoken by the Prophets, (Plural). If he had been citing any one precise passage he would have said by the Prophet, in the Singular. But he is citing the sense of the Prophets, and not any individual passage in any of their writings. He seemeth to refer to the fact that in Hebrew the word Nazarene signifieth holy, and that Christ is the Holy One of God is the common declaration of all the Scriptures.

Sanctissimi Nominis Jesu

Léctio sancti Evangélii secúndum Lucam
Luc 2:21
In illo témpore: Postquam consummáti sunt dies octo, ut circumciderétur Puer: vocátum est nomen ejus Jesus. 

 Homily by St. Bernard, Abbot (of Clairvaux)

1st on the Circumcision
Behold a mystery, great and full of wonder! The Child is circumcised, and His Name is called Jesus. Why are these two things thus mentioned together? It would seem that circumcision should rather be for the saved than for the Saviour; that the Saviour ought rather to be Circumciser than circumcised. But behold here the Mediator between God and men, how even from His childhood He joineth the things of the Highest to the things of the lowest, the things of God to the things of men. He is born of a woman, but her womb is made fruitful without the loss of the flower of her virginity. He is wrapped in swaddling-bands, but these swaddling-bands are a theme for the jubilation of angels. He is laid in a manger, but a bright star standeth in heaven over the place. So also in His circumcision, the ceremony gave proof of the reality of the Manhood which He had taken, and that Name which is above every name proclaimed the glory of His Blessed Majesty. As very son of Abraham He underwent circumcision; He assumed the Name of Jesus as very Son of God.

In Circumcisione Domini

Circumcision of Christ, Menologion of Basil II, 979–984.

From the Holy Gospel according to Luke
Luke 2:21
In that time, after eight days were accomplished, that the child should be circumcised, his name was called Jesus…

From the Sermons of Pope St. Leo the Great.
7th for Christmas
Dearly beloved brethren, whosoever will keep truly and honour piously this day's festival, it is necessary for him neither to think falsely of the Lord's Incarnation, nor meanly of the Lord's Godhead. For as there is danger, on the one hand, of denying the truth of Christ's participation of our nature, so is there no less danger, on the other, of doing despite to the equality of His glory with the glory of the Father. Wherefore, when we draw near to understand the mystery of Christ's Birth, wherein He was born of the Virgin Mary, we must leave the clouds of earthly imagination behind and pierce the fog of human wisdom with the eye of enlightened faith.

The authority on which we believe is the authority of God Himself; the teaching which we follow is the teaching of God Himself. Wherefore whether we lend the ear of our mind to the testimony of the Law, or to the revelations of the Prophets, or to the full pealing of the Gospel trumpet, that is true, which John the Son of Thunder, uttered, when he was filled with the Holy Ghost, and said: In the beginning was the Word, and the Word was with God, and the Word was God. The Same was in the beginning with God. All things were made by Him, and without Him was not anything made. True also is his witness when he saith: The Word was made Flesh, and dwelt among us, and we beheld His glory, the glory as of the Only-begotten of the Father. John i. 1-3, 14.

The Person of the Son of God therefore remaineth unchanged and one, though He have two natures, keeping His own, and taking ours. He appeareth as man to be the restorer of men, but abideth all the while in His immutable Godhead. That Godhead which He shareth with the Father was not a whit the less Almighty, nor did the form of a servant touch the form of God to derogate from it. The Most High and Everlasting Being, bending down for man's salvation, took the Manhood into His glory; He ceased not to be That which He is from everlasting. Hence we see the Only-begotten Son of God in one place confessing that the Father is greater than He, John xiv. 28, and in another declaring that He and the Father are One, x. 30. This is an evident proof of the distinction of His two natures, and the unity of His Person; for He is inferior to the Father as touching His Manhood, and yet equal to the Father as touching His Godhead, and yet, though He be God and Man, He is not two, but One Christ.

Lesson from the letter of St. Paul the Apostle to the Romans
Rom 4:1-17

1 What shall we say then that Abraham hath found, who is our father according to the flesh.
2 For if Abraham were justified by works, he hath whereof to glory, but not before God.
3 For what saith the scripture? Abraham believed God, and it was reputed to him unto justice.
4 Now to him that worketh, the reward is not reckoned according to grace, but according to debt.
5 But to him that worketh not, yet believeth in him that justifieth the ungodly, his faith is reputed to justice, according to the purpose of the grace of God.
6 As David also termeth the blessedness of a man, to whom God reputeth justice without works:

7 Blessed are they whose iniquities are forgiven, and whose sins are covered.

8 Blessed is the man to whom the Lord hath not imputed sin.

9 This blessedness then, doth it remain in the circumcision only, or in the uncircumcision also? For we say that unto Abraham faith was reputed to justice.

10 How then was it reputed? When he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.
11 And he received the sign of circumcision, a seal of the justice of the faith, which he had, being uncircumcised; that he might be the father of all them that believe, being uncircumcised, that unto them also it may be reputed to justice:
12 And might be the father of circumcision; not to them only, that are of the circumcision, but to them also that follow the steps of the faithful, that is in the uncircumcision of our father Abraham.

13 For not through the law was the promise to Abraham, or to his seed, that he should be heir of the world; but through the justice of faith.
14 For if they who are of the law be heirs, faith is made void, the promise is made of no effect.
15 For the law worketh wrath. For where there is no law, neither is there transgression.
16 Therefore is it of faith, that according to grace the promise might be firm to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all,
17 As it is written: I have made thee a father of many nations, before God, whom he believed, who quickeneth the dead; and calleth those things that are not, as those that are.

From the Sermons of Pope St. Leo the Great.
7th for Christmas
Dearly beloved brethren, whosoever will keep truly and honour piously this day's festival, it is necessary for him neither to think falsely of the Lord's Incarnation, nor meanly of the Lord's Godhead. For as there is danger, on the one hand, of denying the truth of Christ's participation of our nature, so is there no less danger, on the other, of doing despite to the equality of His glory with the glory of the Father. Wherefore, when we draw near to understand the mystery of Christ's Birth, wherein He was born of the Virgin Mary, we must leave the clouds of earthly imagination behind and pierce the fog of human wisdom with the eye of enlightened faith.

The authority on which we believe is the authority of God Himself; the teaching which we follow is the teaching of God Himself. Wherefore whether we lend the ear of our mind to the testimony of the Law, or to the revelations of the Prophets, or to the full pealing of the Gospel trumpet, that is true, which John the Son of Thunder, uttered, when he was filled with the Holy Ghost, and said: In the beginning was the Word, and the Word was with God, and the Word was God. The Same was in the beginning with God. All things were made by Him, and without Him was not anything made. True also is his witness when he saith: The Word was made Flesh, and dwelt among us, and we beheld His glory, the glory as of the Only-begotten of the Father. John i. 1-3, 14.

The Person of the Son of God therefore remaineth unchanged and one, though He have two natures, keeping His own, and taking ours. He appeareth as man to be the restorer of men, but abideth all the while in His immutable Godhead. That Godhead which He shareth with the Father was not a whit the less Almighty, nor did the form of a servant touch the form of God to derogate from it. The Most High and Everlasting Being, bending down for man's salvation, took the Manhood into His glory; He ceased not to be That which He is from everlasting. Hence we see the Only-begotten Son of God in one place confessing that the Father is greater than He, John xiv. 28, and in another declaring that He and the Father are One, x. 30. This is an evident proof of the distinction of His two natures, and the unity of His Person; for He is inferior to the Father as touching His Manhood, and yet equal to the Father as touching His Godhead, and yet, though He be God and Man, He is not two, but One Christ.