From Darkness to Light: Candlemas and the Meeting of God and Man
MASS “Suscépimus, Deus”
LESSON Malachi 3:1-4
GOSPEL St Luke 2:22-32
HOMILIST Mt Revd Jerome Lloyd OSJV
Beloved in Christ, welcome to this broadcast Mass on, as we said, the Feast of the Presentation of our Lord Jesus Christ and the Purification of the Blessed Virgin Mary.
As you will have noticed, no doubt, there are a few different things this morning in the liturgy. We began, of course, in violet—the colour of preparation and expectation—and during the fore-Mass we blessed candles, which were then taken alight in procession, reminding ourselves of our pilgrimage of faith in this life on earth, yet led and guided by the Light of Christ, we who have been redeemed.
Then, after the procession, all the lights and candles were lit; the altar was transformed from violet to white. You will forgive me, because you are probably thinking that was a lot of fuss really for somebody to attempt or try to do on their own. But I will tell you why I went through all of that: so that the candles could be blessed, which of course are now sacramentals, and which may now be distributed to the faithful for them to take to their homes—to light by their domestic altars, prayer corners, or icon corners throughout the year, particularly to aid them in their prayers, especially in times of distress, illness, anxiety, or perhaps when God is calling someone to the next life.
But you cannot have the blessing of the candles without the procession. It is the rubric, and thus we had to comply. That is why we went through all of that—but also because that ceremony is so rich in meaning.
Now, for want of not repeating myself—because some of you will have watched last night’s episode of Lumentum, in which I went through this liturgy of Candlemas, explaining the various symbolism, theological significance, and the themes that Holy Church is conveying by this means—I will try not to repeat myself entirely, though it will not be easy. I do commend you to watch that series. It is on our Old Roman TV YouTube channel. Simply search for “Old Roman TV,” look for Lumen Gentium, and you will find last night’s episode.
Suffice it to say, this liturgy is rich in symbolism and meaning. What are the core essential elements that we ought to derive?
In the first place, the overall theme is that of meeting. Indeed, in the East—in the Byzantine East—where this feast originated and was first celebrated, certainly by the third or fourth centuries, it was known as Hypapante, “the Meeting.” The meeting refers, of course, to Simeon and Anna meeting the Lord, the Christ, the Messiah, and to the meeting of the Christ, the Messiah, with God in the Temple, offered by the Blessed Virgin, who herself comes to be ritually purified.
Meeting, my brothers and sisters, also speaks to our own relationship with God. What is a temple? A temple is a meeting place between God and mankind. That is its purpose and nature.
Christ, coming to the Temple, is presented to God in fulfilment of the Mosaic Law, but also, as one commentator suggests, signifying the beginning of His redemptive work—His mission of reconciliation. Christ is offered by Mary to God. In thirty-three years, He will again be offered to God on the altar of Calvary, completing His mission and purpose in that act of redemption, in that whole life of redemption.
Much of the Office and the liturgy for today repeats that of the Octave Day of Christmas, also known as the Feast of the Circumcision of the Lord, wherein our Lord subjects Himself to the Law by being circumcised, making, as it were, the first blood offering. Indeed, some theologians have opined that that single blood offering would have been enough to redeem the world—but Christ offers His whole self.
By stages, then, He is presented to the Lord in the Temple, representing in Himself humanity to God, whom God then accepts as the representative of humanity, so that thirty-three years later that offering may be made whole and complete in His Passion and Death on the Cross—the offering of His whole self.
Likewise, we are called, my brothers and sisters, to offer our whole selves. The use of candles in the liturgy today speaks to that incarnational offering—both of Christ and of ourselves.
St Anselm likens the beeswax of the candle to the incarnate flesh of Christ. Beeswax is used because it is virginal: it is made only by the worker bees, who play no part in reproduction. The fruit of their labour is, as it were, untouched by concupiscence. Thus beeswax represents the incarnational flesh of Christ. The wick, says St Anselm, is like the soul of Christ; the flame, the consuming flame of His love—His charity.
So too should we think of ourselves: we who were presented to the Lord in Baptism, made holy, pure, and innocent; whose souls were given to God and accepted by Him, consumed by the flame of charity. When we are presented with these candles—also given to the newly baptised—we are reminded of our calling, our status as children of God, co-heirs with Christ, brothers and sisters of Christ, mirroring His mission as Light of the world.
When we carried the candles in procession, we were sent out on mission, remembering the words of Isaiah: the people who walked in darkness have seen a great light. We carry that light into the world—light of hope, light of salvation.
And when we return to the sanctuary, now lit and transformed from violet into white and gold, we see the end of our pilgrimage. We behold the Heavenly Jerusalem, the goal and purpose of our lives: communion with God.
Recall Septuagesima Sunday, when St Paul spoke of the Christian as an athlete striving for the incorruptible crown. So it is here: from darkness to light, from journey to destination, from earth to heaven.
This simple ceremony contains profound meaning. In the liturgy, the past and future are made present. The Cross stands at the centre of time. Everything leads to it; everything flows from it. At the Crucifixion, heaven and earth were united—the veil was torn; reconciliation was achieved.
At every Mass, this meeting of heaven and earth occurs, especially in the Canon, when we join the hymn of the angels—Sanctus, Sanctus, Sanctus. Christ, our great High Priest, offers Himself in bread and wine, manna from heaven, sustaining us on pilgrimage.
Thus we should desire to present ourselves holy and spotless, in a state of grace, so that our communion may be true—restored through penance, united in charity.
This, my brothers and sisters, should shape our lives: to live as a living sacrifice, surrendering our will to God’s, glorifying Him in all things. When we are dismissed from Mass, we are sent on mission—to let His light shine, that others may glorify our Father in heaven.
Candlemas completes the Christmas cycle. It reminds us of the first coming of Christ, but also directs our eyes to His second coming. Like Simeon and Anna, we are called to fidelity, prayer, and praise.
Let us use this feast as a springboard for renewal. Let us become like those blessed candles—daily relit with sacrificial love—purified by charity, living sacrifices of praise.
Very simple, my brothers and sisters: glorify God in all things. If you desire that, you will grow in holiness. The question is how much you desire communion with God, now and forever, and how much you are willing to sacrifice for Him.
In the name of the Father, and of the Son, and of the Holy Spirit. Amen.
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