On the feast of the Purificatio Beatæ Mariæ Virginis, also known as the Presentation of Our Lord or Candlemas, Holy Mother Church directs our contemplation to two profound passages of Scripture: Malachi 3:1-4 and Luke 2:22-32. These readings unveil the mystery of Christ’s coming as both purification and illumination, fulfilling the long-awaited promises of God.
“And the Lord, whom you seek, shall suddenly come to His temple” (Malachi 3:1).
The prophet Malachi proclaims that the Lord will come to His Temple as a refining fire and purifying light. The Fathers of the Church see in this prophecy a clear reference to the Messiah’s arrival, but in a way that defies human expectation. St. Cyril of Alexandria writes:
“The Only-begotten was brought into the Temple as an infant, though truly He was the Lord of the Temple. And He, who by nature was the giver of the Law, submitted Himself to the prescriptions of the Law, not because He was bound by them, but to teach us humility.” (Commentary on Luke, Homily 11)
Thus, Christ, though the divine Lawgiver, humbles Himself to fulfill the Law’s demands, sanctifying it by His very obedience. In this act, the words of Malachi are realized: the Lord suddenly comes into His Temple—not in majesty, but in meekness. The King enters not with a royal retinue, but in the arms of His most pure Mother.
St. Augustine, reflecting on this passage, points to Christ’s role as the purifier of souls:
“He comes as a fire, not to destroy, but to cleanse; not to consume, but to enlighten. He burns away the dross of sin and kindles the flame of divine love.” (Sermon 366, On the Purification of Mary)
This purification is not merely for the Jewish people but extends to the Gentiles, as the Gospel passage makes clear.
“A Light to the Revelation of the Gentiles” (Luke 2:32).
In the Temple, the aged Simeon takes the Christ Child in his arms and proclaims the Nunc Dimittis, exclaiming that this Child is the salvation prepared before all peoples—a light for the Gentiles and the glory of Israel. Here, the theme of divine illumination emerges, which the Church solemnly acknowledges in the blessing and procession of candles on this feast day.
St. Ephrem the Syrian beautifully expresses this mystery:
“The Light entered and gave light to those who sat in darkness; He lifted up the fallen and enlightened the blind. He purified the unclean and sanctified the sinners.” (Hymns on the Nativity, 3:16)
The Presentation of Christ, therefore, is not merely a historical event but a theological reality: Christ is the true Light, shining in the darkness, calling all to purification and holiness. Simeon, representing the faithful remnant of Israel, recognizes the fulfillment of God’s promise. His words, uttered in the Holy Spirit, mark the moment when the old covenant meets the new.
The Role of the Blessed Virgin Mary
This feast is also called the Purification of the Blessed Virgin Mary, following the Mosaic law that required a mother to be purified forty days after childbirth (Leviticus 12:2-8). Yet, the Church Fathers unanimously affirm that Our Lady, being free from all stain of sin, had no need of purification. St. John Chrysostom notes:
“The Pure One comes to be purified, not because she is defiled, but to teach us obedience to the law and the virtue of humility.” (Homily on Luke 2)
Mary’s obedience to the Law serves as a model for all Christians, reminding us that true holiness is found in submission to God’s will. Through her, Christ is offered in the Temple, foreshadowing His supreme self-offering on Calvary.
The Feast in Our Lives
The Feast of the Purification teaches us that Christ is both the Light who reveals and the Fire who purifies. As Malachi foretells, He is like a refiner’s fire, cleansing the sons of Levi so that they may offer a pure sacrifice. This prophecy finds fulfillment in the Holy Mass, where Christ, the true Priest and Victim, offers Himself in the most perfect oblation.
As we carry blessed candles in procession on this day, we are reminded of the words of our Lord: “I am the Light of the world” (John 8:12). The candle symbolizes our faith, which must burn brightly in the darkness of this world. St. Anselm exhorts us:
“May your soul be as a lamp, ever burning with the light of Christ. Let the wax be your purity, the wick your faith, and the flame your charity.” (Exhortation to the Faithful)
Conclusion
The Purification of the Blessed Virgin and the Presentation of Christ call us to deep interior renewal. Let us imitate the humility of Mary, the faith of Simeon, and the obedience of Christ, so that we, too, may be purified and become a light in the world. As we pray the Nunc Dimittis, let us ask for the grace to recognize Christ’s presence in our lives and to go forth as bearers of His light.
May Our Lady, the Sancta Lux Mundi, guide us always to her Son, the true Light of the nations. Amen.