Today is a day
of purification, renewal, and hope. On this day, exactly 40 days after Christmas,
we commemorate Mary's obedience to the Mosaic law by submitting herself to
the Temple for the ritual purification, as commanded in Leviticus:
Speak to the children of Israel, and thou shalt say to them: If a woman having
received seed shall bear a man child, she shall be unclean seven days, according
to the days of separation of her flowers. And on the eighth day the infant
shall be circumcised: But she shall remain three and thirty days in the blood
of her purification. She shall touch no holy thing: neither shall she enter
into the sanctuary, until the days of her purification, be fulfilled. But
if she shall bear a maid child, she shall be unclean two weeks, according
to the custom of her monthly courses, and she shall remain in the blood of
her purification sixty-six days.
And when the days of her purification are expired, for a son, or for a daughter,
she shall bring to the door of the tabernacle of the testimony, a lamb of
a year old for a holocaust, and a young pigeon or a turtle for sin, and shall
deliver them to the priest: Who shall offer them before the Lord, and shall
pray for her, and so she shall be cleansed from the issue of her blood. This
is the law for her that beareth a man child or a maid child.
And if her hand find not sufficiency, and she is not able to offer a lamb,
she shall take two turtles, or two young pigeons, one for a holocaust, and
another for sin: and the priest shall pray for her, and so she shall be cleansed.
And 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: Every male opening the womb shall
be called holy to the Lord: And to offer a sacrifice, according as it is
written in the law of the Lord, a pair of turtledoves, or two young pigeons:
Mary, of course,
didn't need this purification -- which Catholic women imitate, in
a sense, with the rite of the Churching of
Women -- but she submitted out of obedience to the Law. Also, as the
Lukan verses revealed, Our Lady and St. Joseph presented Jesus to the Temple
for His "redemption," also per the Law:
Exodus 13:2, 12-13:
Sanctify unto me every firstborn that openeth the womb among the children
of Israel, as well of men as of beasts: for they are all mine...Thou shalt
set apart all that openeth the womb for the Lord, and all that is first brought
forth of thy cattle: whatsoever thou shalt have of the male sex, thou shalt
consecrate to the Lord. The firstborn of an ass thou shalt change for a sheep:
and if thou do not redeem it, thou shalt kill it. And every firstborn of
men thou shalt redeem with a price
Whatsoever is firstborn of all flesh, which they offer to the Lord, whether
it be of men, or of beasts, shall belong to thee: only for the firstborn
of man thou shalt take a price, and every beast that is unclean thou shalt
cause to be redeemed, And the redemption of it shall be after one month,
for five sicles of silver, by the weight of the sanctuary. A sicle hath twenty
of the firstborn," known as pidyon ha-ben in Hebrew, is why this day
is also known as "Feast of the Presentation." Now, there are two things here
to carefully note:
Note that "firstborn"
means "the the male child that opens the womb," not "the first of a series
of children born." Therefore, the Protestant objections to Mary's eternal
virginity based on references to Jesus as "firstborn" are totally without
Note also that
the Holy Family must've been poor as Our Lady offered birds rather than the
lamb, as the Leviticus verses above indicate is the way of the poor.
Also commemorated on this "Feast of Light" ("Lichtmess" in German)
or "Feast of the Candles" ("Candelaria" in Spanish, and "La Fête de
la Chandeleur" in French) is the prophecy of Holy Simeon -- the "just and
devout" man of Jerusalem who was inspired by the Holy Ghost to know that
he would live to see the "consolation of Jerusalem" -- and the encounter
with the aged widow, Anna the Prophetess, who lived in the Temple and confessed
Christ upon meeting Him. These two are described by St. Methodius (b. 826)
in symbolic terms. He wrote that by
the old man was
represented the people of lsrael, and the law now waxing old; whilst the
widow represents the Church of the Gentiles, which had been up to this point
a widow --the old man, indeed, as personating the law, seeks dismissal; but
the widow, as personating the Church, brought her joyous confession of faith
and spake of Him to all that looked for redemption in Jerusalem...
It was Simeon to
whom Mary presented Jesus, and in his prophecy to her, he told Mary her heart
would be pierced with a sword, a prophecy found in the second chapter of
the Gospel according to St. Luke 2:34-35:
And Simeon blessed
them, and said to Mary his mother: Behold this child is set for the fall,
and for the resurrection of many in Israel, and for a sign which shall be
contradicted; And thy own soul a sword shall pierce, that, out of many hearts,
thoughts may be revealed.
This prophecy and the sorrows that befell the Virgin during her time
on earth are why depictions of the Immaculate Heart
almost always show her or her heart itself being pierced by a sword. Depictions
of Our Queen as the Mother of Sorrows (Mater Dolorosa) often show her being
pierced by seven swords, one for each of her Seven
Now, before Simeon gave this prophecy to Our Lady, he referred to her Infant
Son as the Light to the revelation of the Gentiles, and because of this,
light and candles play an important role before and during the Mass, hence
the most common name for this Feast -- "Candlemas."
On this day, there will be a Blessing of the Candles and Procession. The
symbolism of the candles is described by Dom Prosper Guéranger, OSB,
in his "Liturgical Year":
The mystery of
today's ceremony has frequently been explained by liturgists, dating from
the 7th century. According to Ivo of Chartres, the wax, which is formed from
the juice of flowers by the bee, always considered as the emblem of virginity,
signifies the virginal flesh of the Divine Infant, who diminished not, either
by His conception or His birth, the spotless purity of His Blessed Mother.
The same holy bishop would have us see, in the flame of our Candle, a symbol
of Jesus who came to enlighten our darkness. St. Anselm, Archbishop of
Canterbury, speaking on the same mystery, bids us consider three things in
the blessed Candle: the wax, the wick, and the flame. The wax, he says, which
is the production of the virginal bee, is the Flesh of our Lord; the wick,
which is within, is His Soul; the flame, which burns on top, is His
The Golden Legend,
by Jacobus de Voragine, A.D. 1275, gives us another level of symbolism --
one that illustrates the error of Protestantism's idea of "sola fide," or
that we are saved by "faith alone":
...if we will appear
in this feast tofore the face of God, pure and clean and acceptable, we ought
to have in us three things which be signified by the candle burning: that
is good deeds, true faith, with good works. And like as the candle without
burning is dead, right so faith is dead without works as Saint James saith,
for to believe in God without obeying his commandments profiteth nothing.
And therefore saith Saint Gregory: The good work ought to show withoutforth
that thy intention abide good withinforth the heart, without seeking within
any vain glory to be allowed and praised. And by the fire is understood charity,
of which God saith: I am come to put fire in the earth, and whom I will,
I will burn.
The candle blessing
-- one of the three principle blessings of the liturgical year, the others
being the blessing of palms and
ashes -- will be given by the priest wearing a purple
cope. He will pray 5 prayers over the candles placed near the Altar. The
candles are sprinkled three times while the Aspérges me is
sung, and then they are incensed and distributed. When we take a blessed
candle from the priest's hand, we kiss the candle and then the priest's hand,
just as we do on Palm Sunday when we kiss the palm and then the priest's
hand when receiving the blessed palms.
During the Distribution, the Nunc Dimittis -- the Canticle of Simeon
(Luke 2:29-32) -- is sung:
Now dismiss Thy
servant, O Lord,
In peace, according to Thy word:
For mine own eyes hath seen Thy salvation,
Which Thou hast prepared in the sight of all the peoples,
A light to reveal Thee to the nations
And the glory of Thy people Israel.
Latin Version: Nunc Dimittis
Nunc dimittis servum tuum, Domine
Secundum verbum tuum in pace:
Quia viderunt oculi mei salutare tuum
Quod parasti ante faciem omnium populorum:
Lumen ad revelationem gentium,
Et gloriam plebis tuae Israel.
There follows a procession with the lighted candles and the singing of anthems.
Then the Mass begins, and the lighted candles are held during the reading
of the Gospel and from the beginning of the Canon of the Mass to Communion.
It is customary to bring candles from home to be blessed -- at least 51%
beeswax candles that one uses for devotional purposes (candles for the family
altar, Advent candles, etc.) -- so they can be lit after dusk on
All Saints' Day (1 November),
during the Sacrament of Unction, and during storms
and times of trouble. A bit of very old poetry summarizes the use of blessed
candles to ward off troubles:
This done, each
man his candle lights,
Where chiefest seemeth he,
Whose taper greatest may be seen;
And fortunate to be,
Whose candle burneth clear and bright:
A wondrous force and might
Both in these candles lie, which if
At any time they light,
They sure believe that neither storm
Nor tempest cloth abide,
Nor thunder in the skies be heard,
Nor any devil's spide,
Nor fearful sprites that walk by night,
Nor hurts of frost or hail.
From the Pieta
prayer book comes this prayer to pray while burning a blessed candle (or
pieces of blessed palm) during those storms:
Jesus Christ a
King of Glory has come in Peace.+ God became man, + and the Word was made
flesh.+ Christ was born of a Virgin.+ Christ suffered.+ Christ was crucified.+
Christ died.+ Christ rose from the dead.+ Christ ascended into Heaven.+ Christ
conquers.+ Christ reigns.+ Christ commands.+
May Christ protect us from all storms and lightning. + Christ went through
their midst in Peace, + and the Word was made Flesh.+ Christ is with us with
Mary.+ Flee you enemy spirits because the Lion of the Generation of Juda,
the Root David, has won.+ Holy God! + Holy Powerful God! + Holy Immortal
God! + Have mercy on us. Amen.
In Poland, the
candles brought from home to be blessed are decorated with symbols and ribbons.
There, the custom is to let a blessed candle burn all night tonight before
an icon of Our Lady who, when the world still had
forests, was relied upon to keep the wolves away during these cold nights.
Now, our "wolves" tend to be of a different sort, but the pious burning of
a blessed candle tonight, with prayers offered to Our Lady, still might help
keep them at bay. This tradition gives Candlemas its Polish name -- "Matka
Boska Gromniczna," or "Mother of God of the Blessed Thunder Candle."
Symbols, Customs, and Foods
(Galanthus nivalis) are known as "Candlemas Bells" because, being the usual
earliest blooming flower of all, they often bloom before Candlemas (some
varieties bloom all winter long in some places). Legend says that they sprang
up by the hand of an angel, who then pointed them out as a sign of hope to
Eve, who was weeping in repentance and in despair over the cold and death
that entered into the world after she and her husband sinned. Because our
Hope is Christ, the Light of the World as Simeon says in his canticle today,
it is providential that the snowdrop should bloom by this Feast! If possible,
gather some Candlemas Bells to bring inside (folk belief is that bringing
them indoors before this date is bad luck, and bringing them indoors today
"purifies" one's house.) These flowers, along with carnations, are also the
"birth flower" for those born in January.
As to foods, tamales and hot chocolate are eaten today in Mexico, the party
being given by the one who found the trinket inside the Kings' Cake on the
Feast of the Epiphany. Crepes are the
traditional Candlemas fare in many parts of Europe. These crepes can be filled
with savory things or be used with sauces to make them a dessert. Below is
a recipe for the classic Crepes Suzette as created by Henri Charpentier,
protegé of Escoffier, for Edward, Prince of Wales:
2 tablespoons flour
1 tablespoon cream
2 tablespoons milk
1 pinch of salt
Stir the ingredients smoothly to the consistency of olive oil, or until it
will pour back silently and smoothly from a foot or more above the mixing
bowl. Remember this is a French pancake and must be thin. Put 1 teaspoon
of butter into a small round-bottomed frying pan (not aluminum) and when
it bubbles pour in enough paste to cover the bottom of the pan. Be quick
in moving the pan so as to spread the paste thinly. Keep the pan moving;
that paste is a delicate substance. After 1 minute turn the pancake over,
then turn it again and again until it is nicely browned. Fold the circle
in half, then again to form a triangle. Make eight of these, which should
serve four. This first step is a smoky one and should be done in the kitchen.
The pancakes, however, are to be cooked a second time, a procedure which
occurs in the dining room.
Juice of 2 oranges
Skin of 2 oranges
Juice of 1 lemon
Orange Blossom water
This sauce should be made in advance since it keeps for many months without
spoiling. It can be made in great quantities; like good wine, it will improve
with age. Vanilla sugar is one of the requisites for a fine cuisine. Put
three or four vanilla beans in a quart jar of granulated sugar. After several
days the sugar will be delicately flavored by the vanilla in the beans.
With a knife peel 2 oranges and 1 lemon so thin that the pulp remains on
the fruit. Cut the peel julienne style and mix it with 4 tablespoons of vanilla
sugar. Squeeze the strained juice of the 2 oranges and 1 lemon into a chafing
dish. Add the vanilla sugar, etc. and 1/8 pound of butter. Let it come to
a boil and then add 1 teaspoon of orange blossom water, 2 ponies* of kirsch,
2 ponies of white curacao, 2 ponies of rum and 1 pony of maraschino. When
it comes to a boil, remove it from the fire. This is the sauce which, if
prepared in advance, will keep indefinitely.
After the Crepes Suzette have been made and have been brought to the dining
room, the final step is ready to be taken. Put some of the above prepared
sauce into a large chafing dish (the quantity depends on your desire) and
when it begins to bubble lay the pancakes in the sauce. Those who have no
chafing dish need not worry: it's not the chafing dish that makes the Crepes
Suzette, it's the sauce. If necessary, make it in the kitchen using a pan.
Cut minute pieces of orange and lemon peel (no pulp) and put a little on
top of each pancake. Blend 1 pony* of each of the cordials used in the making
of the sauce by placing them in a small heated casserole. Make the cordials
flame and pour it over the pancakes which are in the bubbling sauce. Serve
immediately. The perfect Crepes Suzette are not too liqueur-y. This is an
equally delicious sauce for compotes, puddings, ice cream or sweet omelets.
* [Ed. a pony is 2 TBSP, approx.]
Candlemas foods you eat today with candles burning everywhere!
The eve of this Feast is the absolutely last (and best) day for taking down
the Christmas tree, putting away the creche,
etc. In some Latin countries, the creche isn't just put away, but is replaced
with a figure of the Child Jesus sitting on a chair, acting as a sign that
it is time for the devotion to the Divine
Childhood to give way to a focus on the grown-up Savior and the public
ministry, forty days of fasting, and Passion to come.
In any case, when Candlemas is finished, all feelings of Christmas give way
to the penitential feelings of Septuagesima and then Lent. The English poet,
Robert Herrick (A.D. 1591-1674), sums it up in his poem "Ceremony Upon Candlemas
Eve" -- and reveals a folktale in the process:
Down with the rosemary,
Down with the bays and misletoe ;
Down with the holly, ivy, all,
Wherewith ye dress'd the Christmas Hall :
That so the superstitious find
No one least branch there left behind :
For look, how many leaves there be
Neglected, there (maids, trust to me)
So many goblins you shall see.
This very ancient
carol also speaks of the departure of Christmas on this day. It is called
"I Am Christmas," and was written by James Ryman, a Franciscan Friar, ca.
1492. Note that the reference to Hallowtide (the days of the dead centering
around All Saints Day) here
refers to the fact that it was during Hallowtide that monarchs used to announce
where they would be spending Christmas.
Here have I dwelled with more or lass
From Hallowtide till Candelmas,
And now must I from you hens pass;
Now have good day.
I take my leve of king and knight,
And erl, baron, and lady bright;
To wilderness I must me dight;
Now have good day!
And at the good lord of this hall
I take my leve, and of gestes all;
Me think I here Lent doth call;
Now have good day!
And at every worthy officere,
Marshall, panter, and butlere
I take my leve as for this yere;
Now have good day!
Another yere I trust I shall
Make mery in this hall,
If rest and peace in England fall;
Now have good day!
But oftentimes I have herd say
That he is loth to part away
That often biddeth 'Have good day!";
Now have good day!
Now fare ye well, all in fere,
Now fare ye well for all this yere;
Yet for my sake make ye good chere;
Now have good day!
Candlemas Day is
also known as "Groundhog's Day" in America, the day when, if the groundhog
sees his shadow, there'll be 6 more weeks of Winter. All Europeans have a
similar belief about how Candlemas weather portends the length of winter.
The English have a saying, "If Candlemas Day be bright and clear, there'll
be two winters in the year." The Germans also have a few sayings about how
the weather at Candlemas bodes ill or well for the nearness of Spring:
|Wenn der Bäzu
seinen Schatten sieht,
so kriecht er wieder auf sechs Wochen ins Loch.
||When the bear
his shadow at Candlemas,
he will crawl back into his hole for another six weeks.
|Ist's zu Lichtmess
mild und rein
wirds ein langer Winter sein.
is mild and pure,
Winter will be long for sure.
|Wenn's an Lichtmess
stürmt und schneit,
ist der Frühling nicht mehr weit;
ist es aber klar und hell,
kommt der Lenz noch nicht so schnell
||When it storms
and snows on Candlemas Day,
Spring is not far away;
if it's bright and clear,
Spring is not yet near.
to the United States brought their Candlemas traditions with them when they
settled in Punxsutawney, Pennsylvania. Each year, a great to-do is made over
the town's official groundhog, "Punxsutawney Phil," emerging from his den
to predict the weather, said prediction being broadcast by all the major
media in the U.S.A. The movie "Groundhog Day," starring Bill Murray and Andie
MacDowell, centers around an endless Groundhog's Day in Punxsutawney, a town
located at the intersection of Rt.36 and Rt.119 in western Pennsylvania.
"Homily on Our Lord"
By St. Ephraem (d. A.D. 373)
48. Now Simeon
the priest, when he took Him up in his arms to present Him before God, understood
as he saw Him that He was not presenting Him, but was being himself presented.
For the Son was not presented by the servant to His Father, hut the servant
was presented by the Son to his Lord. For it is not possible that He, by
Whom every offering is presented, should be presented by another. For the
offering does not present him that offers it; but by them that offer are
offerings presented. So then He Who receives offerings gave Himself to be
offered by another, that those who presented Him, while offering Him, might
themselves be presented by Him. For as He gave His body to be eaten, that
when eaten It might quicken to life them that ate Him; so He gave Himself
to be offered, that by His Cross the hands of them that offered Him might
So, then, though the arms of Simeon seemed to be presenting the Son, yet
the words of Simeon testified that he was presented by the Son. Therefore
we can have no dispute concerning this, because that which was said put an
end to dispute; 'Now lettest Thou Thy servant depart in peace. He then who
is let depart to go in peace to God, is presented as an offering to God.
And in order to make known by whom he was presented, he said, For lo! mine
eyes have seen Thy mercy.'
If there was no grace wrought on him, why then did he give thanks? But rightly
did he give thanks, that he was thought worthy to receive in his arms Him,
Whom angels and prophets greatly desired to see. For lo! mine eyes have seen
Thy mercy. Let us understand then and see. Is mercy that which shows mercy
to another, or is it that which receives mercy from another? But if mercy
is that which shows mercy to all, well did Simeon call our Lord by the name
of the mercy that showed mercy to him, Him Who freed him from the world which
is full of snares, that he might go to Eden which is full of pleasures; for
he who was priest said and testified that he was offered as an offering,
that from the midst of the perishing world he should go and be stored up
in the treasure-house which is kept safe. For one for whom it may be that
what he has found should be lost, to him it belongs to be diligent that it
should be kept safe. But for our Lord it could not be that He should be lost;
but by Him the lost were found. So then, through the Son Who could not be
lost. the servant who was very desirous not to be lost, was presented. Lo!
mine eyes have seen Thy mercy. It is evident Simeon received grace from that
Child Whom he was carrying. For inwardly he received grace from that Infant,
Whom openly he received in his arms. For through Him Who was glorious, even
when He was carried, being small and feeble, he that carried Him was made
49. But inasmuch as Simeon endured to carry on his weak arms that Majesty
which the creatures could not endure, it is evident that his weakness was
made strong by the strength which he carried. For at that time Simeon also
along with all creatures was secretly upheld by the almighty strength of
the Son. Now this is a marvel, that outwardly it was he that was strengthened
that carried Him Who strengthened him; but inwardly it was tile strength
that bore its bearer. For the Majesty straitened itself, that they who carried
it might endure it; in order that as far as that Majesty stooped to our
littleness, so far should our love be raised up from all desires to reach
50. So likewise the ship that carried our Lord; it was He that bare it, in
that He stayed from it the wind that would have sunk it. Peace, for thou
art shut up. While He was on the sea, His arm reached even to the fountain
of the wind, to shut it up. The ship bare His manhood, but the power of His
Godhead bare the ship and all that was therein. But that He might show that
even His manhood needed not the ship, instead of the planks which a shipwright
puts together and fastens, He like the Architect of creation, made the waters
solid and joined them together and laid them under His feet.
So the Lord strengthened the hands of Simeon the Priest, that his arms might
bear up hi the Temple the strength that was bearing-up all; as He strengthened
the feet of Simeon the Apostle, that they might bear themselves up on the
water. And so that name which bore the first-begotten in the Temple was
afterwards borne up by the first-begotten in the sea; that He might show
that as in the sea the drowning was borne up by Him, He did not need to be
borne by Simeon on the dry ground. But our Lord bare Simeon up openly in
the midst of the sea to teach that also on the dry land He supported him
51. Accordingly, the Son came to the servant; not that the Son might be presented
by the servant, but that by the Son the servant might present to His Lord
Priesthood and Prophecy, to be laid up with Him. For prophecy and priesthood,
which were given through Moses, were handed down, both of them, and reached
to Simeon. For he was a pure vessel, who sanctified himself that he might
be like Moses, capable for both of them. There are small vessels which are
capable for great gifts. There are gifts for which one is capable, by reason
of their. grace; yet many are not capable for them, by reason of their greatness.
Thus, then, Simeon presented our Lord, and in Him offered both these things;
so that that which was given to Moses in the wilderness, was received from
Simeon in the Temple. But seeing that our Lord is the vessel wherein all
fulness dwells, when Simeon was offering Him before God, he poured over Him
as a drink-offering those two gifts, priesthood from His hands and prophecy
from His lips. Priesthood continued to oil the hands of Simeon, because of
his purifications; and prophecy dwelt in operation upon his lips, because
of revelations. When then these two powers saw Him who was Lord of both,
they two united together and poured themselves into the vessel that was capable
of both; that could contain priesthood and kingdom and prophecy.
That Infant then, who was wrapped in swaddling clothes, because of His
graciousness, clothed Himself in priesthood and prophecy because of His Majesty.
For Simeon clothed Him in these, and gave Him to her who had wrapped Him
in swaddling clothes. For when he gave Him to His mother, he gave along with
Him the priesthood; and when he prophesied to her concerning Him, This Child
is set for the fall and rising again, he gave prophecy also with Him.
52. Then Mary received her firstborn and went forth. He was outwardly wrapped
in swaddling clothes, but secretly He was clothed with prophecy and priesthood.
Whatsoever then was handed down from Moses, was received from Simeon, but
continued and was possessed by the Lord of both. So then the steward first,
and the treasurer lastly, handed over the keys of priesthood and prophecy
to Him who has authority over the treasurer of them both.
Therefore, His Father gave Him the spirit not by measure, because all measures
of the spirit are under his hand. And that our Lord might show that He received
the keys from the former stewards, He said to Simeon [Simon Peter]: To thee
I will give the keys of the doors. But how should He have given them to another,
had He not received them from another? So, then, the keys which He had received
from Simeon the priest, them He gave to another Simeon the Apostle; that
even though the People had not hearkened to the former Simeon, the Gentiles
might hearken to the latter Simeon.
53. But because John also was the treasurer of baptism, the Lord of the
stewardship came to him to receive from him the keys of the house of
reconciliation. For John used to wash away in common water the blemishes
of sins; that bodies might become meet for the garment of the Spirit, given
by our Lord. Therefore, because the Spirit was with the Son, He came to John
to receive from him baptism, that He might mingle with the visible waters
the invisible Spirit; that they whose bodies should feel the moistening of
the water, their souls should feel the gift of the Spirit; that even as the
bodies outwardly feel the pouring of the water upon them, so the souls inwardly
may feel the pouring of the Spirit upon them.
Accordingly, even as our Lord when He was baptised, was clothed in baptism
and carried baptism with Him, so also when He was presented in the Temple,
He put on prophecy and priesthood, and went forth bearing the purity of the
priesthood upon His pure members, and bearing the words of prophecy in His
wondrous ears. For when Simeon was sanctifying the body of the Child who
sanctifies all, that body received the priesthood in its sanctification.
And again, when Simeon was prophesying over Him, prophecy quickly entered
the hearing of the Child, For if John leaped in the womb and perceived the
voice of the Mother of our Lord, how much more should our Lord have heard
in the Temple? For lo! it was because of Him that John knew so as to hear
in the womb.
54. Accordingly, each one of the gifts that was stored up for the Son, He
gathered from their true tree. For He received baptism from the Jordan, even
though John still after Him used to baptise. And He received priesthood from
the Temple, even though Annas the High Priest exercised it. And again, He
received prophecy which had beets handed down amongst the righteous, even
though by it Caiaphas in mockery platted a crown for our Lord, and He received
the kingdom from the house of David, even though Herod held the place and
55. This is He Who flew and came down from on high; and when all those gifts
which He had given to those of old time saw Him, they came flying from every
quarter and rested on Him their Giver. For they gathered themselves together
from every side, to come and be grafted into their natural tree. For they
had been grafted into hitter trees, namely into wicked kings and priests.
Therefore they hastened to come to their sweet parent-stock; namely to the
Godhead Who in sufficiency came down to the people of Israel, that the parts
of Him might be gathered to Him. And when He received of them that which
was His own, that which was not His own was rejected; since for the sake
of His own He had borne also with that which was not His own. For He bore
with the idolatry of Israel, for the sake of His priesthood; and He bore
with its diviners, for the sake of His prophets; and He bore with its wicked
dominion, for the sake of His holy crown.
56. But when our Lord took to Himself Priesthood from them, He sanctified
by it all the Gentiles. And again, when He took to Himself prophecy, He revealed
by it His couusels to all nations. And when he wove His crown, He bound the
strong One who takes all men captive, and divides his spoils. These gifts
were barren, with the fig-tree, which while it was barren of fruit made barren
such glorious powers as these. Therefore as being without fruit, it was cut
off, that these gifts might pass forth from it and bring forth fruit abundantly
among all the Gentiles.
57. So He, Who came to make our bodies abodes for His indwelling, passed
by all those dwelling-places. Let each one of us then be a dwelling-place
for Him Who loves me. Let us come to Him and make our abode with Him. This
is the Godhead Whom though all creation cannot contain, yet a lowly and humble
soul suffices to receive Him.
The Dream of the Candle
A Tale from the Golden Legend
By Jacobus de Voragine, A.D. 1275
We read an example
of a noble lady which had great devotion in the blessed Virgin Mary, and
she had a chapel in which she did do say mass of our Lady daily by her chaplain.
It happed that the day of the purification of our Lady, her chaplain was
out, so that this lady might that day have no mass, and she durst not go
to another church because she had given her mantle unto a poor man for the
love of our Lady. She was much sorrowful because she might hear no mass and
for to make her devotions she went into the chapel, and tofore the altar
she kneeled down for to make her prayers to our Lady.
And anon she fell asleep, in which she had a vision, and her seemed that
she was in a church, and saw come into the church a great company of virgins,
tofore whom she saw come a right noble virgin crowned right preciously. And
when they were all set each in order, came a company of young men which sat
down each after other in order like the other; after, entered one that bare
a burden of candles, and departed them to them above first, and so to each
of them by order he gave one, and at the last came this man to this lady
aforesaid and gave to her also a candle of wax.
The which lady saw also come a priest, a deacon and a subdeacon, all revested,
going to the altar as for to say mass. And her seemed that S. Laurence and
S. Vincent were deacon and sub-deacon, and Jesu Christ the priest, and two
angels bearing tofore them candles, and two young angels began the introit
of the mass, and all the company of the virgins sang the mass.
And when the mass was sung unto the offering, her seemed that thilk virgin
so crowned went tofore, and after, all the others followed, and offered to
the priest, kneeling much devoutly, their candles.
And when the priest tarried for this lady that she should also have come
to the offering, the glorious queen of virgins sent to her to say that she
was not courteous to make the priest so long to tarry for her.
And the lady answered that the priest should proceed in his mass forth, for
she would keep her candle and not offer it. And the glorious virgin sent
yet once to her, and she said she would not offer her candle.
The third time the queen said to the messenger: Go and pray her that she
come and offer her candle, or else take it from her by force. The messenger
came to this lady, and because in no wise she would not come and offer up
her candle, he set hand on the candle that this lady held and drew fast,
and she held fast, and so long he drew and haled that the candle brake in
two pieces, and that one half abode still in the hand of the lady aforesaid,
which anon awoke and came to herself; and found the piece of the candle in
her hand, whereof she much marvelled, and thanked our Lord and the glorious
Virgin Mary devoutly which had suffered her that day not to be without mass.
And all the days of her life after she kept that piece of that candle much
preciously, like an holy relic, and all they that were touched therewith
were guerished and healed of their maladies and sicknesses.
Let us pray then humbly to the glorious Virgin Mary, which is comfort to
them that forsake their sins, that she will make our peace to the blessed
Son and impetre and get of him remission of all our sins, and after this
life to come to the glory and joy of heaven, to the which bring us the Father,
the Son, and the Holy Ghost. Amen.