May you have a Blessed Candlemas

and Month of the Holy Family

We have reached the end of this Festive Christmas season. It has been 40 days since Christmas Day and we have arrived at Candlemas.

“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:

Ceremony Upon Candlemas Eve

Down with the rosemary, and so
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.”¹

Now have good day, now have good day!
I am Christmas, and now I go by way.

1. Here have I dwelled with more or lass
From Hallowtide till Candlemas,
And now must I from you hens pass;
    Now have good day.

2. I take my leve of king and knight,
And erl, baron, and lady bright;
To wilderness I must me dight;
    Now have good day.!

3. 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!

4. And at every worthy officere,
Marshall, panter, and butlere
I take my leve as for this yere;
    Now have good day!

5. Another yere I trust I shall
Make mery in this hall,
If rest and peace in England fall;
    Now have good day!

6. But oftentimes I have herd say
That he is loth to part away
That often biddeth 'Have good day!";
    Now have good day!

7. 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!

The hour is come for the fulfillment of this prophecy. The Emmanuel has left Bethlehem ; he has come among the people; he is about to take possession of his Temple, and the mere fact of his entering it, will straight ways give it a glory, which is far above that of its predecessor. He will often visit it during his mortal life; but his coming to it to-day, carried as he is in Mary’s arms, is enough for the accomplishment of the promise, and all the shadows and figures of this Temple at once pale before the rays of the Sun of Truth and Justice. The blood of oxen and goats will, for a few years more, flow on its altar; but the Infant, who holds in his veins the Blood that is to redeem the world, is, at this moment, standing near that very Altar. Amidst the Priests who are there, and amidst the crowd of Israelites who are moving to and from in the sacred building, there are a few faithful ones, who are in expectation of the Deliverer, and they know that the time of his manifestation is at hand; — but there is not one among them all, who knows, that at that very moment, this expected Messias is under the same roof with himself.

But, this great event could not be accomplished, without a prodigy being wrought by the Eternal God, as a welcome to his Son. The Shepherds had been summoned by the Angel, and the Magi had been called by the Star, when Jesus was born in Bethlehem: this time, it is the Holy Ghost himself who sends a witness to the Infant, now in the great Temple.

There was then living in Jerusalem an old man, whose life was well nigh spent. He was a Man of desires, (Dan 10:11) and his name was Simeon; his heart had longed unceasingly for the Messias, and, at last, his hope was recompensed. The Holy Ghost revealed to him, that he should not see death, without first seeing the rising of the Divine Light. As Mary and Joseph were ascending the steps of the Temple, to take Jesus to the Altar, Simeon felt within himself the strong impulse of the Spirit of God; he leaves his house, and walks towards the Temple; the ardour of his desire makes him forget the feebleness of age. He reaches the porch of God’s House — and there, amidst the many mothers who had come to present their children, his inspired gaze recognizes the Virgin, of whom he had so often read in Isaias, and he presses, through the crowd, to the Child she is holding in her arms.

Mary, guided by the same Divine Spirit, welcomes the saintly old man, and puts into his trembling arms the dear object of her love, the Salvation of the world. Happy Simeon! figure of the ancient world, grown old in its expectation, and near its end. No sooner has he received the sweet Fruit of Life, than his youth is renewed as that of the eagle, and in his person is wrought the transformation, which was to be granted to the whole human race. He cannot keep silence — he must sing a Canticle — he must do as the Shepherds and Magi had done, he must give testimony: “Now,” says he, “now, Lord, thou dost dismiss thy servant in Peace, because my eyes have seen thy Salvation, which thou hast prepared — a Light that is to enlighten the Gentiles, and give glory to thy people Israel.” (Luke 2:29-35)

Immediately, there comes, attracted to the spot by the same Holy Spirit, the holy Anna, Phanuel’s daughter, noted for her piety, and venerated by the people on account of her great age. Simeon and Anna, the representatives of the Old Testament, unite their voices, and celebrate the happy coming of the Child who is to renew the face of the earth; they give praise to the mercy of Jehovah, who, in this place, in this Second Temple, gives Peace to the world, as the Prophet Aggeus (Haggai) had foretold.

This was the Peace so long looked forward to by Simeon, and now, in this Peace will he sleep. Now, Lord, as he says in his Canticle, thou dost dismiss thy servant, according to thy word, in Peace! His soul, quitting its bond of the flesh, will now hasten to the bosom of Abraham, and bear to the elect, who rest there, the tidings that Peace has appeared on the earth, and will soon open heaven. Anna has some years still to pass on earth; as the Evangelist tells us, she has to go and announce the fulfillment of the promises to such of the Jews as were spiritually minded and looked for the Redemption of Israel. (Luke 2:38) The divine seed is sown; the Shepherds, the Magi, Simeon, and Anna, have all been its sowers; it will spring up in due time; and when our Jesus has spent his thirty years of hidden life in Nazareth, and shall come for the harvest-time, he will say to his Disciples: Lift up your eyes, and see the countries, for they are white already for the harvest: (John 4:35) pray ye the Lord of the harvest, that he send labourers into his harvest? (Luke 10:2)

Simeon gives back to Mary the Child she is going to offer to the Lord. The two Doves are presented to the Priest, who sacrifices them on the Altar; the price for the ransom is paid; the whole law is satisfied; and, after having paid her homage to her Creator in this sacred place, where she spent her early years, Mary, with Jesus fastly pressed to her  bosom, and her faithful Joseph by her side, leaves the Temple.

Such is the mystery of this fortieth day, which closes, by this admirable Feast of the Purification, the holy season of Christmas. Several learned writers, among whom we may mention Henschenius and Pope Benedict the Fourteenth, are of opinion that this Solemnity was instituted by the Apostles themselves. This much is certain, that it was a long-established Feast even in the fifth century.

The Greek Church and the Church of Milan count this Feast among those of our Lord; but the Church of Rome has always considered it as a Feast of the Blessed Virgin. It is true, it is our Saviour who is this day offered in the Temple; but this offering is the consequence of our Lady’s Purification. The most ancient of the Western Martyrologies and Calendars call it The Purification. The honour thus paid by the Church to the Mother, tends, in reality, to the greater glory of her Divine Son, for He is the Author and the End of all those prerogatives which we revere and honour in Mary.²

Today being February 1st also marks beginning of the month dedicated to The Holy Family. We encourage you to join us in the following prayer each day.

O Most Loving Jesus, Who, by Thy surpassing virtues and example of Thy home life, did hallow the household in which Thou chose to live while on earth, mercifully look down upon our families, whose members humbly prostrate before Thee and implore Thy protection.  Remember that we are Thine, bound and consecrated to Thee by special devotion.  Protect us in Thy mercy, deliver us from danger, help us in our necessities and impart to us the strength to persevere always in the imitation of Thy Holy Family.  So that by serving Thee and loving Thee faithfully during this mortal life, we may at length give Thee eternal praise in Heaven.

O Mary, dearest Mother, we implore thy assistance, knowing thy Divine Son will hearken to thy petitions.

And do thou, most glorious patriarch St. Joseph, help us with thy powerful patronage and place our petitions in Mary's hands, that she may offer them to Jesus Christ.

+Amen+

~from the prayerbook "Blessed Be God" by Fr. Charles Callan O.P. and Fr. John McHugh, O.P. - 1925

1. https://www.fisheaters.com/customstimeafterepiphany3.html

2. https://sensusfidelium.com/the-liturgical-year-dom-prosper-gueranger/february/february-2-the-purification-of-the-blessed-virgin/