The Presentation of Jesus in the Temple 	February 2
By the end of the third century, the church had come to have a quite significant place in Greco-Roman society, and the conversion of Constantine ensured that Christianity would be the dominant religion of the Roman Empire. Alongside this there developed some key theological debates about the person of Christ. These two factors combined to produce a growing interest in the places and events associated with the life of Jesus, and pilgrims began to flock to Palestine.
Jerusalem became a centre for liturgical innovation, and one of the festivals that grew up in the fourth century was the commemoration of the presentation of Jesus in the Temple. The festival was ordered at Constantinople by the emperor Justinian in 542, and gradually spread throughout the church in both east and west. Candles have been associated with the festival from at least the seventh century. Pope Sergius instituted a procession with candles as part of the ceremonies, during which the antiphon “lumen ad revelationem” (“a light for revelation”) and the Nunc dimittis were sung. This gave rise to the name “Candlemas” for the festival.
The festival commemorates the incident, recorded only by Luke, in which Jesus is brought to the Temple and is greeted by Simeon and Anna. Luke gives the reason for the visit to the Temple as “for their purification according the law of Moses” and “to present him [Jesus] to the Lord”. Within the Jewish tradition, the purification of the child’s mother required a sacrificial offering at the Temple. The offering in respect of the first-born child was a monetary offering and did not require the presence of the child at the Temple. Luke’s account combines the two themes. His interest is not in the rites themselves, however, except to show that Jesus’ status as Saviour of Israel rests on obedience to the Law. Luke’s telling of the story has many structural similarities to the story of the child Samuel (1 Samuel 1:1-2:11).
Luke’s real interest, however, is in the events that happen in the Temple with Simeon and Anna. Simeon is described as one who was “looking forward to the consolation of Israel”, a phrase reminiscent of the later chapters of Isaiah. So here in the Temple, the centre of Jewish worship, both Law and Prophets bear witness to Jesus as the fulfilment of the hopes of Israel.
Simeon’s “Nunc dimittis” enlarges the vision of God’s work to encompass the Gentiles, making the same theological point as the story of the magi in Matthew’s Gospel. But Simeon goes on to emphasise that the coming of the messiah will bring division as well as hope, for not all Israel will accept him. But Luke does not leave the story on this negative note, and, in Anna, the very epitome of the faithful worshipper of God, he reiterates the theme of the promise of God “to all who were looking for the redemption of Jerusalem”.
For Liturgical Use
The story of the presentation of Jesus in the Temple is told only by Luke. Luke’s main interest is not in the rites of purification, nor in the presentation of the first-born to God. Rather, in the Temple, the centre of Jewish worship, obedience to the Law and the hopes expressed by the prophets find their fulfilment in Jesus. The coming of God’s chosen one, however, will also bring division. Anna the prophetess reiterates the theme of the promise of God “to all who were looking for the redemption of Jerusalem”.
Sentence, Prayers and Readings as in A New Zealand Prayer Book - He Karakia Mihinare o Aotearoa, page 644-645