February 2: The Presentation of the Lord

40 days since birth. If we count from December 25, that gives us the date of February 2. Once the Church established the feast day of the Lord’s Nativity, the other celebrations related to the Nativity logically followed. On January 1, we have the Circumcision of the Lord (eight days after birth), briefly mentioned in Luke 2:21. Then, on the 40th day, we have the Presentation of the Lord, described in more detail in Luke 2:22-40.

The Feast of the Presentation of the Lord is one of the oldest Christian celebrations. There are liturgical services dedicated to this feast composed by bishops such as Methodius of Patara (d. 312), Cyril of Jerusalem (d. 360), Gregory the Theologian (d. 389), Amphilochius of Iconium (d. 394), Gregory of Nyssa (d. 400), and John Chrysostom (d. 407). Despite its ancient origins, this feast was celebrated with great solemnity only starting in the sixth century.

Panoramic line art illustration of the “Presentation of the Lord” scene, depicting the moment when the Infant Jesus is brought to the Temple and greeted by Simeon the Righteous and the prophetess Anna. / Source: Credo ergo sum

The presentation of the Child—by His parents—brings unique joy to the Temple.

Two characters are present there, a man and a woman, aged by time’s unrelenting passage, yet whose hearts burned with anticipation for the Messiah. As we know, the first to appear is Simeon. A holy man, God-fearing and filled with the Spirit, the elder from Jerusalem confirms—yet again—that old age is the time for profound understanding. One works a lifetime to achieve the spiritual depth of one’s final years. Over the course of time, one builds an entire edifice of the soul to reach—usually later than expected—intense insight and a truly prophetic touch. Alongside Simeon, Anna, the 84-year-old widow, also praises God, who, now, visits His people.

Simeon’s hymn—Nunc Dimittis—is both a hymn of joy and a sigh of release. It comprises three parts: (a) Simeon’s release, as a reward for his waiting and as a result of the Savior’s birth; (b) the light will be revealed to the Gentiles; (c) the Savior’s birth will increase Israel’s glory. A prophecy addressed to Mary, it also has two parts: (a) The first part speaks of Jesus, who will enlighten all nations; (b) The second part concerns Mary, whose heart will always be pierced by the weight of this calling.

The infant thus finds His place in Simeon’s arms. A prophecy is spoken, and a unique emotion is experienced. Jerusalem carried on as usual, the Temple continued in its indifference. Yet here, in a corner of unnoticing history, the Son of God received His due. Terms like “salvation” and “consolation” appear repeatedly in Luke’s hymn, inextricably linked to Jesus’ messianic role. An absolutely delightful scene, full of lessons.

Panoramic line art illustration of the “Presentation of the Lord” scene, depicting the moment when the Infant Jesus is brought to the Temple and greeted by Simeon the Righteous and the prophetess Anna. / Source: Credo ergo sum

“In this juxtaposition of the child and the elder,” says Joseph Ratzinger, “the Church saw the meeting of the waning pagan world and the new beginning in Christ, of the fading time of the old Covenant and the new time of the Church of all peoples. What is expressed here signifies more than the eternal cycle of death and becoming; more than the consolation that the passing of one generation is always followed by a new one, with new ideas and hopes. If that were the case, then this child would have represented hope for Simeon alone, not for others. But this child represents more: He is the hope of all, because He is the hope that transcends death.”

We close with a passage from the Akathist Hymn of the Presentation of the Lord, a text of great theological subtlety: “Seeing the Elder Simeon in the Virgin’s hands, carrying the One who created man, in the form of a Child, he was filled with unspeakable joy and, forgetting himself, joyfully exclaimed: ‘I desire You, O God of my fathers and Lord of mercy. I gaze upon You, who encompass all with Your Word. I greet You, who hold life and death in Your hands. I await You, who unite heaven and earth.’”