The Feast of the Purification
The law of God, given by Moses to the Jews, to suggest both to us and to them, that by the sin of Adam man is conceived and born in sin, ordained that a woman after child-birth should continue for a time in a state which that law calls unclean; during which she was not to appear in public nor presume to touch anything consecrated to God. This term was of forty days upon the birth of a son, and the time was doubled for a daughter: on the expiration of which, the mother was to bring to the door of the tabernacle, or temple, a lamb of a year old, and a young pigeon or turtle-dove. The lamb was for a holocaust, or burnt-offering, in acknowledgment of the sovereignty of God and in thanksgiving for her own happy delivery; the pigeon or turtle-dove was for a sin-offering. These being sacrificed to Almighty God by the priest, the woman was cleansed of the legal impurity and reinstated in her former privileges.
A young pigeon or turtle-dove, by way of sin-offering, was required of all, whether rich or poor: but, whereas the charge of a lamb might be too burdensome on persons of narrow circumstances, in this case nothing more was required than two pigeons, or two turtle-doves, one for a burnt, the other for a sin-offering.
Our Saviour having been conceived by the Holy Ghost, and His Blessed Mother remaining always a spotless virgin, it is most evident, from the terms of the law, that she was in reality under no obligation to it, nor within the intent of it. She was, however, within the letter of the law, in the eyes of the world which was as yet a stranger to her miraculous conception. And her humility, making her perfectly resigned and even desirous to conceal her privilege and dignity, she submitted with great punctuality and exactness to every humbling circumstance which the law required. Pride indeed proclaims its own advantages, and seeks honors not its due, but the humble find their delight in obscurity and abasement; they shun all distinction and esteem, which they clearly see their own nothingness and baseness to be most unworthy of; they give all glory to God alone, to Whom it is due. Devotion also and zeal to honor God by every observance prescribed by His law prompted Mary to perform this act of religion, though evidently exempt from the precept. Being poor herself, she made the offering appointed for the poor: accordingly is this part of the law mentioned by St. Luke as best agreeing with the lowliness of her worldly condition. But her offering, however mean in itself, was made by a perfect heart, which is what God chiefly regards in all that is offered to Him. The King of Glory would appear everywhere in the robes of poverty, to point out to us the advantages of a suffering and lowly state, and to repress our pride, by which, though really poor and mean in the eyes of God, we covet to appear rich, and, though sinners, would be deemed innocent and saints.
A second great mystery is honored this day, regarding more immediately the person of Our Redeemer, namely, His presentation in the Temple. Besides the law which obliged the mother to purify herself, there was another which ordered that the first-born son should be offered to God: and in these two laws were included several others, as, that the child, after its presentation, should be ransomed with a certain sum of money, and peculiar sacrifices offered on the occasion.
Mary complies exactly with all these rules. She obeys not only in the essential points of the law, as in presenting herself to be purified, and in her offering her First-born, but with strict regard to all the circumstances. She remains forty days at home; she denies herself all this time the liberty of entering the Temple; she partakes not of things sacred, though the living temple of the God of Israel; and on the day of her purification, she walks several miles to Jerusalem, with the world’s Redeemer in her arms. She waits for the priest at the gate of the Temple makes her offerings of thanksgiving and expiation. and presents her Divine Son by the hands of the priest to His Eternal Father with the most profound humility, adoration, and thanksgiving. She then redeems Him with five shekels, as the law appoints, and receives Him back again as a safekeeping in her special care till the Father shall again demand Him for the full accomplishment of man’s redemption. It is clear that Christ was not included in the law: “The king’s son, to whom the inheritance of the crown belongs, is exempt from servitude–much more so Christ, the Redeemer of both our souls and bodies was not subject to any law by which He was to be Himself redeemed,” as St. Hilary observes. But He would set an example of humility, obedience and devotion: and would renew, in a solemn and public manner, and in the Temple the oblation of Himself to His Father for the accomplishment of His will and the redemption, of man, which he had made privately in the first moment of His Incarnation. “With what sentiments did the Divine Infant offer Himself to His Father and at the same time the greatest homage of His honor and glory the Father could receive, and a sacrifice of satisfaction equal to the injuries done to the Godhead by our sins and sufficient to ransom our souls from everlasting death! “With what cheerfulness and charity did He offer Himself to all His torments, to be whipped, crowned with thorns, and ignominiously put to death for us!
Let every Christian learn hence to offer himself to God with his Divine Victim, through which he may be accepted by the Father; let him devote himself with all his senses and faculties to His service. If sloth or any other vice has made us neglectful of this essential duty, we must bewail past omissions and make a solemn and serious consecration of ourselves this day to the Divine Majesty with the greater fervor, crying out with St. Austin, in compunction of heart: “Too late have I known Thee, too late have I begun to love Thee, O beauty more ancient than the world!” But our sacrifice, if we desire it to be accepted, must not be lame and imperfect. It would be an insult to offer to God, in union with His Christ, a divided heart, or a heart infested with willful sin. It must therefore first be cleansed by tears of sincere compunction: its affections must be crucified to the world by perfect mortification. Our offering must be sincere and fervent, without reserve, allowing no quarter to any of our vicious passions and inclinations, and no division in any of our affections. It must also be universal; to suffer and to do all for the divine honor. If we give our hearts to Christ in this manner, we shall receive Him with His graces and benedictions. He would be presented in the Temple by the hands of His Mother: let us accordingly make the offering of our souls through Mary and beg His graces through the same channel.
The ceremony of this day was closed by a third mystery, the meeting in the Temple of the holy persons Simeon and Anna, with Jesus and His parents, from which this festival was anciently called by the Greeks, Hypante, the meeting. Holy Simeon, on that occasion, received into his arms the object of all his desires and sighs, and praised God in raptures of devotion, of being blessed with the happiness of beholding the so much longed for Messias. He foretold to Mary her martyrdom of sorrow; and that Jesus brought redemption to those who would accept it on the terms it was offered them; but a heavy judgment on all infidels who should obstinately reject it, and on Christians also whose lives were a contradiction to His holy maxims and example. Mary, hearing this terrible prediction, did not answer a word, felt no agitation of mind from the present, no dread for the future; but courageously and sweetly committed all to God’s holy will. Anna also, the prophetess, who in her widowhood served God with great fervor, adored in this great mystery the world’s Redeemer. Amidst the crowd of priests and people, the Savior of the world is known only by Simeon and Anna. Even when He disputed with the doctors, and when He wrought the most stupendous miracles, the learned, the wise and the princes did not know Him. Yet here, while a weak, speechless child, carried in the arms of His poor Mother, He is acknowledged and adored by Simeon and Anna. He could not hide Himself from those who sought Him with fervor, humility, and ardent love. “Unless we seek Him in these dispositions, He will not manifest Himself, nor communicate His graces to us. Simeon, having beheld His Saviour in the flesh, desired no longer to see the light of this world, nor any creatures on earth. If we truly love God, our distance from Him must be a continual pain; and we must sigh after the desired moment which will free us from the danger of ever losing Him by sin and will put us in possession of Him Who is the joy of the blessed, and the infinite treasure of Heaven. Let us never cease to pray that He purify our hearts from all earthly dross, and draw them to Himself: that He heal, satiate and inflame our souls, as He came upon earth only to kindle in all our hearts the fire of His love.
You surely will not be ungrateful to so much love. Visit Him, adore Him, receive Him into your heart, and then, when Jesus has been your comfort in life, He will be your consolation in death. He will come to visit you on your deathbed; He will bless you and be your Viaticum on the great journey to eternity. Then indeed will you break forth into the inspired words of holy Simeon: ”Now I will die content and close my eyes in peace, since I have seen the Lord, Who has comforted me. Soon these mortal eyes will be closed in death, but the eyes of my soul will be opened, and I shall behold my beloved Jesus for all eternity.”