Suscipe Deprecationem Nostram: February 2, 2019 | Feast of the Presentation of the Child Jesus in the Temple and Purification of Mary

Today the Church celebrates the feast of the Presentation of the Lord and Purification of Mary which occurs forty days after the birth of Jesus and is also known as Candlemas day, since the blessing and procession of candles is included in today's liturgy.

According to the 1962 Missal of St. John XXIII the Extraordinary Form of the Roman Rite, today is referred to as the "Purification of Mary." This is known as a "Christmas feast" since it points back to the Solemnity of Christmas. Many Catholics practice the tradition of keeping out the Nativity creche or other Christmas decorations until this feast.

On February 2nd a quaint tradition unfolds, known well to schoolchildren and adults alike. The fate of Spring hangs in the balance as a burrowing animal looks for its shadow. But where did this tradition come from? See the link below for an article that explains this tradition.

The Readings
Today's first reading gives us an important insight to understand profoundly the mystery of the Lord’s Presentation in the Temple by Mary and Joseph, in accordance with the canons of Mosaic Law. The text, taken from the Prophet Malachi says, ‘I am sending my messenger to prepare the way before me; and suddenly there will come to the temple the Lord who you seek’ (Mal 3:1). From all the Gospels, we know that it is the Precursor, St John the Baptist who was born 6 months before Jesus, that God sent to prepare His way. Putting these evangelical facts together, we can comprehend the words of the Prophet Malachi. The Lord God promised that He would send a Precursor to prepare His way. Since there is only 6 months between the birth of St John the Baptist and Jesus it is clear that the prophecy meant that suddenly after the Precursor, the Lord Himself will come. So, soon after the Baptist’s birth, God entered His temple. Jesus’ presentation signifies God’s entrance to His temple. God made man entered His temple, presenting Himself to those who were really searching for Him.

Today’s Gospel introduces us to different people and events that in themselves provide numerous lessons and themes for further reflection. First of all, Mary and Joseph respect the Mosaic Law by offering the sacrifice prescribed for the poor: a pair of turtledoves or two young pigeons.

Simeon and Anna were two venerable elderly people dedicated to prayer and fasting and so their strong religious spirit rendered them able to recognize the Messiah. In this sense we can see in the Presentation of Jesus in the Temple an extension of the ‘Pro Orantibus Day’ (For those who pray) that is celebrated on the feast of the Presentation of Mary (21 November). On this day, the Church demonstrates its gratitude to all those in the community that dedicate themselves in a privileged way to prayer, to those who have a particular religious vocation to the contemplative life. In the figure of the venerable Simeon, Jesus’ presentation in the temple, also reminds us that prayer and contemplation are not just a waste of time or an obstacle to charity. On the contrary, time could not be better spent than in prayer as true Christian charity is a consequence of a solid interior life. Only those who pray and offer penance, like Simeon and Anna, are open to the breath of the Spirit. They know how to recognize the Lord in the circumstances in which He manifests Himself because they possess an ample interior vision, and they have learned how to love with the heart of the One whose very name is Charity.

At the end of the Gospel Simeon’s prophecy of Mary’s sufferings is emphasized. Pope John Paul II taught that, ‘Simeon's words seem like a second Annunciation to Mary, for they tell her of the actual historical situation in which the Son is to accomplish his mission, namely, in misunderstanding and sorrow.’ (Redemptoris Mater, n16) The archangel’s announcement was a fount of incredible joy because it pertained to Jesus’ messianic royalty and the supernatural character of His virginal conception. The announcement of the elderly in the temple instead spoke of the Lord’s work of redemption that He would complete associating Himself through suffering to His Mother. Therefore, there is a strong Marian dimension to this feast and so in the Liturgical Calendar of the Extraordinary Form it is called the Purification of the Blessed Virgin Mary. This refers to the other aspect of the presentation that consists of the ritual purification of Jewish women after they had given birth. In Mary’s case this purification was not necessary, but it indicates the renewal of her total offering of herself to God for the accomplishment of His Divine Plan.

Simeon’s prophecy also announces that Christ will be ‘a sign of contradiction’. St Cyril of Alexandria, in one of his homilies, interpreted the words ‘sign of contradiction’ like a noble cross, as St Paul wrote to the Corinthians ‘a stumbling block to Jews and foolishness to Gentiles’ (1 Cor 1:23) […] It is a sign of contradiction in the sense that those who loose appear as foolish while in those who recognize its power [the cross] reveals salvation and life’ (c.f PG 77, 1044-1049).

— Excerpted from Congregation for the Clergy

Presentation of the Lord
The feast was first observed in the Eastern Church as "The Encounter." In the sixth century, it began to be observed in the West: in Rome with a more penitential character and in Gaul (France) with solemn blessings and processions of candles, popularly known as "Candlemas." The Presentation of the Lord concludes the celebration of the Nativity and with the offerings of the Virgin Mother and the prophecy of Simeon, the events now point toward Easter.

"In obedience to the Old Law, the Lord Jesus, the first-born, was presented in the Temple by his Blessed Mother and his foster father. This is another 'epiphany' celebration insofar as the Christ Child is revealed as the Messiah through the canticle and words of Simeon and the testimony of Anna the prophetess. Christ is the light of the nations, hence the blessing and procession of candles on this day. In the Middle Ages this feast of the Purification of the Blessed Virgin Mary, or 'Candlemas,' was of great importance.

"The specific liturgy of this Candlemas feast, the blessing of candles, is not as widely celebrated as it should be, except of course whenever February 2 falls on a Sunday and thus takes precedence. There are two ways of celebrating the ceremony, either the Procession, which begins at a 'gathering place' outside the church, or the Solemn Entrance, celebrated within the church."

— From Ceremonies of the Liturgical Year

Until 1969, the ancient feast of the Presentation of Our Lord, which is of Oriental origin, was known in the West as the feast of the Purification of Our Lady, and closed the Christmas Cycle, forty days after the Lord's birth. This feast has for long been associated with many popular devotional exercises. The faithful:

gladly participate in the processions commemorating the Lord's entry into the Temple in Jerusalem and His encounter with God, whose house He had come to for the first time, and then with Simeon and Anna. Such processions, which in the West had taken the place of licentious pagan events, always had a penitential character, and were later identified with the blessing of candles which were carried in procession in honor of Christ, 'the light to enlighten the Gentiles' (Lk 2, 32);

are sensitive to the actions of the Blessed Virgin in presenting her Son in the Temple, and to her submission to the Law of Moses (Lk 12, 1-8) in the rite of purification; popular piety sees in the rite of purification the humility of Our Lady and hence, 2 February has long been regarded as a feast for those in humble service.

Popular piety is sensitive to the providential and mysterious event that is the conception and birth of new life. Christian mothers can easily identify with the maternity of Our Lady, the most pure Mother of the Head of the mystical Body — notwithstanding the notable differences in the Virgin's unique conception and birth.

These too are mothers in God's plan and are about to give birth to future members of the Church. From this intuition and a certain mimesis of the purification of Our Lady, the rite of purification after birth was developed, some of whose elements reflect negatively on birth.

The revised Rituale Romanum provides for the blessing of women both before and after birth, this latter only in cases where the mother could not participate at the baptism of her child.

It is a highly desirable thing for mothers and married couples to ask for these blessings which should be given in accord with the Church's prayer: in a communion of faith and charity in prayer so that pregnancy can be brought to term without difficulty (blessing before birth), and to give thanks to God for the gift of a child (blessing after birth).

In some local Churches, certain elements taken from the Gospel account of the Presentation of the Lord (Lk 2, 22-40), such as the obedience of Joseph and Mary to the Law of the Lord, the poverty of the holy spouses, the virginity of Our Lady, mark out 2 February as a special feast for those at the service of the brethren in the various forms of consecrated life.

The feast of 2 February still retains a popular character. It is necessary, however, that such should reflect the true Christian significance of the feast. It would not be proper for popular piety in its celebration of this feast to overlook its Christological significance and concentrate exclusively on its Marian aspects. The fact that this feast should be 'considered [...] a joint memorial of Son and Mother' would not support such an inversion. The candles kept by the faithful in their homes should be seen as a sign of Christ 'the light of the world' and an expression of faith.

— Excerpted from Directory on Popular Piety and the Liturgy

Things to Do:

Ask your parish priest to bless the candles that you will be using on your home altar this year.
Have a family Candlemas procession, found in the prayer links.
Read Luke 2:22-35, the account of the presentation including the Canticle of Simeon.
Meditate on the constant fiat of Our Lady of Sorrows, who embraced the will of God even as Simeon predicted that a sword would pierce her heart.
Read this article to see what the connection between Candlemas and Groundhog Day.

Source: Catholic Culture: Feast of the Presentation of the Lord

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MASS OF THE EXTRAORDINARY FORM OF THE ROMAN RITE

Feast of Purification of Mary also known as Presentation of the Child Jesus in the Temple

*De Benedictione Candelarum* Si candelarum benedictio et processio, ob defectum ministrorum sacrorum, forma solemni fieri nequeat, licet formam simplicem adhibere, etiam absque cantu, dummodo tres saltem ministrantes celebranti inserviant. Celebrans indutus pluviali albo, vel sine Casula, cum ministris similiter indutis, procedit ad benedicendum Candelas, in medio ante Altare vel ad latus Epistolæ positas, et ipse ibidem stans versus ad Altare, dicit manibus iunctis in tono feriali: V. Dóminus vobíscum. R. Et cum spíritu tuo. Orémus. Domine sancte, Pater omnípotens, ætérne Deus, qui ómnia ex níhilo creásti, et iussu tuo per ópera apum hunc liquorem ad perfectionem cérei veníre fecísti: et qui hodiérna die petitiónem iusti Simeónis implésti: te humíliter deprecámur; ut has candélas ad usus hóminum et sanitátem córporum et animárum, sive in terra sive in aquis, per invocatiónem tui sanctíssimi nóminis et per intercessiónem beátæ Maríæ semper Vírginis, cuius hódie festa devóte celebrántur, et per preces ómnium Sanctórum tuórum, bene ✝︎ dícere et sancti ✝︎ ficáre dignéris: et huius plebis tuæ, quæ illas honorífice in mánibus desíderat portare teque cantando laudare, exáudias voces de coelo sancto tuo et de sede maiestátis tuæ: et propítius sis ómnibus clamántibus ad te, quos redemísti pretióso Sánguine Fílii tui: Qui tecum vivit et regnat in unitate Spiritus Sancti Deus per omnia saecula saeculorum. R. Amen. Orémus. Omnípotens sempitérne Deus, qui hodiérna die Unigénitum tuum ulnis sancti Simeónis in templo sancto tuo suscipiéndum præsentásti: tuam súpplices deprecámur cleméntiam; ut has candélas, quas nos fámuli tui, in tui nóminis magnificéntiam suscipiéntes, gestáre cúpimus luce accénsas, bene ✝︎ dícere et sancti ✝︎ ficáre atque lúmine supérnæ benedictiónis accéndere dignéris: quaténus eas tibi Dómino, Deo nostro, offeréndo digni, et sancto igne dulcíssimæ caritátis tuæ succénsi, in templo sancto glóriæ tuæ repræsentári mereámur. Per eundem Dominum nostrum Iesum Christum filium tuum, qui tecum vivit et regnat in unitate Spiritus Sancti, Deus, per omnia saecula saeculorum. R. Amen. Orémus. Dómine Iesu Christe, lux vera, quæ illúminas omnem hóminem veniéntem in hunc mundum: effúnde bene ✝︎ dictiónem tuam super hos céreos, et sancti ✝︎ fica eos lúmine grátiæ tuæ, et concéde propítius; ut, sicut hæc luminária igne visíbili accénsa noctúrnas depéllunt ténebras; ita corda nostra invisíbili igne, id est, Sancti Spíritus splendóre illustráta, ómnium vitiórum cæcitáte cáreant: ut, purgáto mentis óculo, ea cérnere póssimus, quæ tibi sunt plácita et nostræ salúti utília; quaténus post huius saeculi caliginósa discrímina ad lucem indeficiéntem perveníre mereámur. Per te, Christe Iesu, Salvátor mundi, qui in Trinitáte perfécta vivis et regnas Deus, per ómnia saecula sæculórum. R. Amen. Orémus. Omnípotens sempitérne Deus, qui per Móysen fámulum tuum puríssimum ólei liquórem ad luminária ante conspéctum tuum iúgiter concinnánda præparári iussísti: bene ✝︎ dictiónis tuæ grátiam super hos céreos benígnus infúnde; quaténus sic adminístrent lumen extérius, ut, te donánte, lumen Spíritus tui nostris non desit méntibus intérius. Per Dominum nostrum Iesum Christum, Filium tuum: qui tecum vivit et regnat in unitate eiusdem Spiritus Sancti Deus, per omnia saecula saeculorum. R. Amen. Orémus. Dómine Iesu Christe, qui hodiérna die, in nostræ carnis substántia inter hómines appárens, a paréntibus in templo es præsentátus: quem Símeon venerábilis senex, lúmine Spíritus tui irradiátus, agnóvit, suscépit et benedíxit: præsta propítius; ut, eiúsdem Spíritus Sancti grátia illumináti atque edócti, te veráciter agnoscámus et fidéliter diligámus: Qui cum Deo Patre in unitáte eiúsdem Spíritus Sancti vivis et regnas Deus, per ómnia saecula sæculórum. R. Amen. Finitis Orationibus, celebrans ponit incensum in thuríbulum: deinde ter aspergit candelas aqua benedícta, dicendo Antiphonam “Aspérges me”, sine cantu et sine Psalmo: et ter adolet incenso.	*Blessing of Candles* If the blessing of candles and the procession cannot take place in the solemn form, because of the absence of sacred ministers, it is lawful to use the simple form, even without chant, provided that at least three servers assist the celebrant. The celebrant vests in a white cope or without the chasuble, and goes with the ministers who are similarly vested to bless the candles, which are placed in the center before the altar or on the epistle side. Standing and facing the altar, the priest chants without inflection, with his hands joined: V. The Lord be with you. R. And with thy spirit. Let us pray. O Holy Lord, Father almighty, everlasting God, who hast created all things out of nothing, and by Thy command hast caused this liquid to become perfect wax by the labor of bees: and who, on this day didst fulfill the petition of the righteous man Simeon: we humbly entreat Thee, that by the invocation of Thy most holy Name and through the intercession of Blessed Mary ever Virgin whose feast is today devoutly observed, and by the prayers of all Thy Saints, Thou wouldst vouchsafe to bless ✝︎ and sanctify ✝︎ these candles for the service of men and for the health of their bodies and souls, whether on land or on sea: and that Thou wouldst hear from Thy holy heaven, and from the throne of Thy Majesty the voices of this Thy people, who desire to carry them in their hands with honor, and to praise Thee with hymns; and wouldst be propitious to all that call upon Thee, in the unity of the Holy Ghost, God, world without end. R.: Amen. Let us pray. O almighty and everlasting God, who on this day didst present Thine only-begotten Son in Thy holy temple to be received in the arms of holy Simeon: we humbly entreat Thy clemency, that Thou wouldst vouchsafe to bless ✝︎ and sanctify ✝︎ and to kindle with the light of Thy heavenly benediction these candles, which we, Thy servants, desire to receive and to bear lighted in the honor of Thy Name: that, by offering them to Thee our Lord God, being worthily inflamed with the holy fire of Thy most sweet charity, we may deserve to be presented in the holy temple of Thy glory. Through the same Jesus Christ, thy Son, Our Lord, Who liveth and reigneth with thee in the unity of the Holy Ghost, God, world without end. R. Amen. Let us pray. O Lord Jesus Christ, the true Light who enlightenest every man that cometh into this world: pour forth Thy blessing ✝︎ upon these candles, and sanctify ✝︎ them with the light of Thy grace, and mercifully grant, that as these lights enkindled with visible fire dispel the darkness of night, so our hearts illumined by invisible fire, that is, by the splendor of the Holy Spirit, may be free from the blindness of all vice, that the eye of our mind being cleansed, we may be able to discern what is pleasing to Thee and profitable to our salvation; so that after the perilous darkness of this life we may deserve to attain to neverfailing light: through Thee, O Christ Jesus, Savior of the world, who in the perfect Trinity, livest and reignest, God, world without end. R.: Amen. Let us pray. O almighty and everlasting God, who by Thy servant Moses didst command the purest oil to be prepared for lamps to burn continuously before Thee: vouchsafe to pour forth the grace of Thy blessing ✝︎ upon these candles: that they may so afford us light outwardly that by Thy gift, the gift of Thy Spirit may never be wanting inwardly to our minds. Through Jesus Christ, thy Son our Lord, Who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end. R. Amen. Let us pray. O Lord Jesus Christ, who appearing on this day among men in the substance of our flesh, wast presented by Thy parents in the temple: whom the venerable and aged Simeon, illuminated by the light of Thy Spirit, recognized, received into his arms, and blessed: mercifully grant that, enlightened and taught by the grace of the same Holy Ghost, we may truly acknowledge Thee and faithfully love Thee; Who with God the Father in the unity of the same Holy Ghost livest and reignest, God, world without end. R.: Amen. The celebrant sprinkles the candles three times with holy water, saying the anthem Asperges me, and also incensing them thrice.
*De Distributione Candelarum* Tum dignior ex Clero accedit ad Altare, et ab eo Celebrans accipit Candelam, non genuflectens nec osculans manum illius. Postea Celebrans stans in medio ante Altare versus ad populum, distríbuit Candelas, primum digniori, a quo ipse acceperat; deinde Diacono et Subdiacono paratis, et aliis Clericis singulatim per ordinem, ultimo laicis: omnibus genuflectentibus, Candelam et manum Celebrantis osculantibus, exceptis Prælatis, si adsint. Et cum inceperit distribuere Candelas, a Choro cantatur: Antiphona Luc 2:32. Ant. Lumen ad revelatiónem géntium et glóriam plebis tuæ Israël. Luc 2:29-31. Nunc dimíttis servum tuum, Dómine, secúndum verbum tuum in pace Deinde repetitur tota Antiphona “Lumen ad revelatiónem géntium” quæ similiter repetitur post quemlibet Versum. Ant. Lumen ad revelatiónem géntium et glóriam plebis tuæ Israël. Quia vidérunt óculi mei salutáre tuum. Ant. Lumen ad revelatiónem géntium et glóriam plebis tuæ Israël. Quod parásti ante fáciem ómnium populorum. Ant. Lumen ad revelatiónem géntium et glóriam plebis tuæ Israël. Glória Patri, et Fílio, et Spirítui Sancto. Ant. Lumen ad revelatiónem géntium et glóriam plebis tuæ Israël. Sicut erat in princípio, et nunc, et semper, et in saecula sæculórum. Amen. Ant. Lumen ad revelatiónem géntium et glóriam plebis tuæ Israël. *His expletis, cantatur:* Antiph Ps 43:26. Ant. Exsúrge, Dómine, ádiuva nos: et líbera nos propter nomen tuum. Ps 43:2. Deus, áuribus nostris audívimus: patres nostri annuntiavérunt nobis. V. Glória Patri, et Fílio, et Spirítui Sancto. R. Sicut erat in princípio, et nunc, et semper, et in saecula saeculórum. Amen Ant. Exsúrge, Dómine, ádiuva nos: et líbera nos propter nomen tuum. Deinde Sacerdos dicit: Orémus. Exáudi, quǽsumus, Dómine, plebem tuam: et, quæ extrinsécus ánnua tríbuis devotióne venerári, intérius asséqui grátiæ tuæ luce concéde. Per Christum, Dóminum nostrum. R. Amen.	*The Distribution of Candles* Next the senior cleric goes to the altar and the celebrant, without genuflecting, receives a candle from him. Then the celebrant stands in the center before the altar, turns toward the people, and distributes the candles, first to the senior cleric from whom he has received the candle, then to the vested deacon and subdeacon, and to the other clerics in order, one by one, and last of all to the laity. All kneel with the exception of prelates, if any are present. When the distribution of the candles begins, the choir sings: Antiphon Luc 2:32 Ant. A light for the revelation of the Gentiles: and for the glory of Thy people Israel. Luc 2:29-31 Now Thou dost dismiss Thy servant, O Lord, according to Thy word in peace. Ant. A light for the revelation of the Gentiles: and for the glory of Thy people Israel. Because mine eyes have seen Thy salvation. Ant. A light for the revelation of the Gentiles: and for the glory of Thy people Israel. Which Thou hast prepared, before the face of all peoples. Ant. A light for the revelation of the Gentiles: and for the glory of Thy people Israel. Glory be to the Father, and to the Son, and to the Holy Ghost. Ant. A light for the revelation of the Gentiles: and for the glory of Thy people Israel. As it was in the beginning, is now, and ever shall be, world without end. Amen. Ant. A light for the revelation of the Gentiles: and for the glory of Thy people Israel. *After, this is sung:* Ant. Arise, O Lord, help us and deliver us for Thy Name's sake. Ps 43:26 We have heard, O God, with our ears: our fathers have declared to us. V. Glory be to the Father, and to the Son, and to the Holy Ghost. R. As it was in the beginning, is now, and ever shall be, world without end. Amen. Ant. Arise, O Lord, help us and deliver us for Thy Name's sake. After this the priest says: Let us pray. We beseech Thee, O Lord, hearken unto Thy people, and grant that by the light of Thy grace, we may inwardly attain to those things which Thou grantest us outwardly to venerate by this yearly observance. Through Christ our Lord. R. Amen
*De Processione* Primo Celebrans ponit incensum in thuribulum: postea Diaconus vertens se ad populum, dicit: V. Procedámus in pace. R. In nómine Christi. Amen. Præcedit thuriferarius cum thuribulo fumiganti: deinde Subdiaconus paratus, deferens Crucem, medius inter duos Acolythos cum candelabris accensis: sequitur Clerus per ordinem, ultimo Celebrans cum Diacono a sinistris, omnes cum Candelis accensis in manibus: et cantantur Antiphonæ sequentes: Ant. Adórna thálamum tuum, Sion, et súscipe Regem Christum: ampléctere Maríam, quæ est coeléstis porta: ipsa enim portat Regem glóriæ novi lúminis: subsístit Virgo, addúcens mánibus Fílium ante lucíferum génitum: quem accípiens Símeon in ulnas suas, prædicávit pópulis, Dóminum eum esse vitæ et mortis et Salvatórem mundi. Luc 2:26, 27 et 28-29. Ant. Respónsum accépit Símeon a Spíritu Sancto, non visúrum se mortem, nisi vidéret Christum Dómini: et cum indúcerent Púerum in templum, accépit eum in ulnas suas, et benedíxit Deum, et dixit: Nunc dimíttis servum tuum, Dómine, in pace. V. Cum indúcerent púerum Iesum parentes eius, ut fácerent secúndum consuetúdinem legis pro eo, ipse accépit eum in ulnas suas. Et ingrediendo Ecclesiam, cantatur: V. Obtulérunt pro eo Dómino par túrturum, aut duos pullos columbárum: * Sicut scriptum est in lege Dómini. V. Postquam impléti sunt dies purgatiónis Maríæ, secúndum legem Moysi, tulérunt Iesum in Ierúsalem, ut sísterent eum Sicut scriptum est in lege Dómini. V. Glória Patri, et Fílio, et Spirítui Sancto. R. Sicut scriptum est in lege Dómini. Finita Processione, celebrans et ministri accipiunt paramenta pro Missa. In Missa quae benedictionem candelarum sequitur, omittuntur psalmus “Iudica me, Deus” cum sua antiphona, necnon confessio cum absolutione, versibus sequentibus atque orationibus “Aufer a nobis” et “Oramus te, Domine”. Sacerdos igitur cum ad altare accesserit, statim illud ascendit et osculatur in medio. Candelæ in manibus tenentur ad Evangelium et toto Canone.	The Procession First, the celebrant places incense in the thurible, then the deacon turns to the people and says: V. Let us go forth in peace. R. In the Name of Christ. Amen. The thurifer goes first, carrying the thurible, followed by the vested subdeacon, who carries the cross between two acolytes with lighted candles, then the clergy in order, finally the celebrant with the deacon at his left. All hold lighted candles in their hands. The following anthems are sung: Ant. Adorn thy bridal-chamber, O Sion, and welcome Christ the King: with loving embrace greet Mary who is the very gate of heaven; for she bringeth to thee the glorious King of the new light: remaining ever a Virgin yet she bearest in her arms the Son begotten before the day-star: even the Child, whom Simeon taking into his arms, declared to the peoples to be the Lord of life and death, and the Savior of the world. Luc 2:26, 27 et 28-29. Ant. Simeon received an answer from the Holy Ghost, that he should not see death before he had seen the Christ of the Lord; and when they brought the Child into the temple, he took Him into His arms, and blessed God, and said: Now dost Thou dismiss Thy servant, O Lord, in peace. V. When His parents brought in the Child Jesus, to do for Him according to the custom of the law, he took Him into His arms. When the procession re-enters the Church, the choir sings the following: V. They offered for Him to the Lord a pair of turtle doves, or two young pigeons: * As it is written in the Law of the Lord. V. After the days of the purification of Mary, according to the law of Moses, were fulfilled, they carried Jesus to Jerusalem, to present Him to the Lord. * As it is written in the Law of the Lord. V. Glory be to the Father, and to the Son, and to the Holy Ghost. R. As it is written in the Law of the Lord. When the procession has been completed, the celebrant and ministers put on the vestments for Mass. In the Mass which follows the blessing of candles, the prayers to be said at the foot of the altar are omitted, as well as the prayers Aufer a nobis and Oramus te, Domine. When the priest comes to the altar, he immediately goes up to it and kisses it in the center. The candles are held during the Gospel and throughout the Canon.
*Introitus* Ps 47:10-11. Suscépimus, Deus, misericórdiam tuam in médio templi tui: secúndum nomen tuum, Deus, ita et laus tua in fines terræ: iustítia plena est déxtera tua. Ps 47:2. Magnus Dóminus, et laudábilis nimis: in civitáte Dei nostri, in monte sancto eius. V. Glória Patri, et Fílio, et Spirítui Sancto. R. Sicut erat in princípio, et nunc, et semper, et in saecula saeculórum. Amen Suscépimus, Deus, misericórdiam tuam in médio templi tui: secúndum nomen tuum, Deus, ita et laus tua in fines terræ: iustítia plena est déxtera tua. *Dicutur Gloria*	Introit Ps 47:10-11 O God, we ponder Your kindness within Your temple. As Your name, O God, so also Your praise reaches to the ends of the earth. Of justice Your right hand is full. Ps 47:2 Great is the Lord, and wholly to be praised in the city of our God, His holy mountain. V. Glory be to the Father, and to the Son, and to the Holy Ghost. R. As it was in the beginning, is now, and ever shall be, world without end. Amen. O God, we ponder Your kindness within Your temple. As Your name, O God, so also Your praise reaches to the ends of the earth. Of justice Your right hand is full. *Gloria is said*
*Oratio* Orémus. Omnípotens sempitérne Deus, maiestátem tuam súpplices exorámus: ut, sicut unigénitus Fílius tuus hodiérna die cum nostræ carnis substántia in templo est præsentátus; ita nos fácias purificátis tibi méntibus præsentári. Per eundem Dominum nostrum Iesum Christum filium tuum, qui tecum vivit et regnat in unitate Spiritus Sancti, Deus, per omnia saecula saeculorum. R. Amen.	Collect Let us pray. Almighty, eternal God, we humbly beseech Your majesty that, as Your only-begotten Son was this day presented in the temple in the nature of our flesh, so may You grant us to be presented to You with purified minds. Through Jesus Christ, thy Son our Lord, Who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end. R. Amen.
*Lectio* Léctio Malachíæ Prophétæ. Malach 3:1-4. Hæc dicit Dóminus Deus: Ecce, ego mitto Angelum meum, et præparábit viam ante fáciem meam. Et statim véniet ad templum suum Dominátor, quem vos quaeritis, et Angelus testaménti, quem vos vultis. Ecce, venit, dicit Dóminus exercítuum: et quis póterit cogitáre diem advéntus eius, et quis stabit ad vidéndum eum? Ipse enim quasi ignis conflans et quasi herba fullónum: et sedébit conflans et emúndans argéntum, et purgábit fílios Levi et colábit eos quasi aurum et quasi argéntum: et erunt Dómino offeréntes sacrifícia in iustítia. Et placébit Dómino sacrifícium Iuda et Ierúsalem, sicut dies sæculi et sicut anni antíqui: dicit Dóminus omnípotens. R. Deo gratias.	Lesson Lesson from the book of Malachias Mal 3:1-4 Thus says the Lord God: Lo, I am sending My messenger to prepare the way before Me; and suddenly there will come to the temple the Lord Whom you seek, and the Messenger of the covenant Whom you desire. Yes. He is coming, says the Lord of Hosts. But who will endure the day of His coming? And who can stand when He appears? For He is like the refiner’s fire, or like the fuller’s lye. He will sit refining and purifying silver, and He will purify the sons of Levi, refining them like gold or like silver that they may offer due sacrifice to the Lord. Then the sacrifice of Juda and Jerusalem will please the Lord, as in the days of old, as in years gone by,” says the Lord almighty. R. Thanks be to God.
Graduale Ps 47:10-11; 47:9. Suscépimus, Deus, misericórdiam tuam in médio templi tui: secúndum nomen tuum, Deus, ita et laus tua in fines terræ. V. Sicut audívimus, ita et vídimus in civitáte Dei nostri, in monte sancto eius. Allelúia, allelúia. V. Senex Púerum portábat: Puer autem senem regébat. Allelúia.	Gradual Ps 47:10-11, 9. O God, we ponder Your kindness within Your temple. As Your name, O God, so also Your praise reaches to the ends of the earth. V. As we have heard so have we seen, in the city of our God, in His holy mountain. Allelúja, allelúja. V. The old man bore the Child, but the Child was the old man's King; Allelúja.
*Evangelium* Sequéntia ✠︎ sancti Evangélii secúndum Lucam. R. Gloria tibi, Domine! Luc 2:22-32. In illo témpore: Postquam impleti sunt dies purgatiónis Maríæ, secúndum legem Moysi, tulérunt Iesum in Ierúsalem, ut sísterent eum Dómino, sicut scriptum est in lege Dómini: Quia omne masculínum adapériens vulvam sanctum Dómino vocábitur. Et ut darent hóstiam, secúndum quod dictum est in lege Dómini, par túrturum aut duos pullos columbárum. Et ecce, homo erat in Ierúsalem, cui nomen Símeon, et homo iste iustus et timorátus, exspéctans consolatiónem Israël, et Spíritus Sanctus erat in eo. Et respónsum accéperat a Spíritu Sancto, non visúrum se mortem, nisi prius vidéret Christum Dómini. Et venit in spíritu in templum. Et cum indúcerent púerum Iesum parentes eius, ut fácerent secúndum consuetúdinem legis pro eo: et ipse accépit eum in ulnas suas, et benedíxit Deum, et dixit: Nunc dimíttis servum tuum, Dómine, secúndum verbum tuum in pace: Quia vidérunt óculi mei salutáre tuum: Quod parásti ante fáciem ómnium populórum: Lumen ad revelatiónem géntium et glóriam plebis tuæ Israël. R. Laus tibi, Christe! *Dicutur Credo*	*Gospel* Continuation ✠︎of the Holy Gospel according to Luke R. Glory be to Thee, O Lord. Luke 2:22-32 At that time, when the days of Mary's purification were fulfilled according to the Law of Moses, they took Jesus up to Jerusalem to present Him to the Lord - as it is written in the Law of the Lord, Every male that opens the womb shall be called holy to the Lord - and to offer a sacrifice according to what is said in the Law of the Lord, a pair of turtle doves or two young pigeons. And behold, there was in Jerusalem a man named Simeon, and this man was just and devout, looking for the consolation of Israel, and the Holy Spirit was upon him. And it had been revealed to him by the Holy Spirit that he should not see death before he had seen the Christ of the Lord. And he came by inspiration of the Spirit into the temple. And when His parents brought in the Child Jesus, to do for Him according to the custom of the Law, he also received Him into his arms and blessed God, saying, Now You dismiss Your servant, O Lord, according to Your word, in peace; because my eyes have seen Your salvation, which You have prepared before the face of all peoples: a light of revelation to the Gentiles, and a glory for Your people Israel. R. Praise be to Thee, O Christ. *Credo is said*
Offertorium Ps 44:3. Diffúsa est grátia in lábiis tuis: proptérea benedíxit te Deus in ætérnum, et in saeculum saeculi.	Offertory Ps 44:3 Grace is poured out upon your lips; thus God has blessed you forever, and for ages of ages.
*Secreta* Exáudi, Dómine, preces nostras: et, ut digna sint múnera, quæ óculis tuæ maiestátis offérimus, subsídium nobis tuæ pietátis impénde. Per Dominum nostrum Iesum Christum, Filium tuum: qui tecum vivit et regnat in unitate Spiritus Sancti Deus, per omnia saecula saeculorum. R. Amen.	*Secret* O Lord, heed our prayer, and give us the help of Your loving kindness so that the gifts we offer before the eyes of Your majesty may be worthy of You. Through Jesus Christ, thy Son our Lord, Who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end. R. Amen.
*Prefatio* de Nativitate Domini Vere dignum et iustum est, æquum et salutáre, nos tibi semper et ubíque grátias ágere: Dómine sancte, Pater omnípotens, ætérne Deus: Quia per incarnáti Verbi mystérium nova mentis nostræ óculis lux tuæ claritátis infúlsit: ut, dum visibíliter Deum cognóscimus, per hunc in invisibílium amorem rapiámur. Et ideo cum Angelis et Archángelis, cum Thronis et Dominatiónibus cumque omni milítia coeléstis exércitus hymnum glóriæ tuæ cánimus, sine fine dicéntes. Sanctus, Sanctus, Sanctus Dóminus, Deus Sábaoth. Pleni sunt coeli et terra glória tua. Hosánna in excélsis. Benedíctus, qui venit in nómine Dómini. Hosánna in excélsis.	Preface Nativity It is truly meet and just, right and for our salvation, that we should at all times, and in all places, give thanks unto Thee, O holy Lord, Father almighty, everlasting God, for through the Mystery of the Word made flesh, the new light of Thy glory hath shone upon the eyes of our mind, so that while we acknowledge God in visible form, we may through Him be drawn to the love of things invisible. And therefore with Angels and Archangels, with Throne and Dominations, and with all the hosts of the heavenly army, we sing the hymn of Thy glory, evermore saying: Holy, Holy, Holy, Lord God of Hosts! Heaven and earth are full of Thy glory! Hosanna in the highest! Blessed is He that cometh in the Name of the Lord! Hosanna in the highest!
Communio Luc 2:26. Respónsum accépit Símeon a Spíritu Sancto, non visúrum se mortem, nisi vidéret Christum Dómini.	Communion Luke 2:26 It was revealed to Simeon by the Holy Spirit that he should not see death before he had seen the Christ of the Lord.
*Postcommunio* Orémus. Quǽsumus, Dómine, Deus noster: ut sacrosáncta mystéria, quæ pro reparatiónis nostræ munímine contulísti, intercedénte beáta María semper Vírgine, et præsens nobis remédium esse fácias et futúrum. Per Dominum nostrum Iesum Christum, Filium tuum: qui tecum vivit et regnat in unitate Spiritus Sancti Deus, per omnia saecula saeculorum. R. Amen.	Postcommunion Let us pray. We beseech You, O Lord our God, that the sacrament You have given as the bulwark of our atonement may be made a saving remedy for us in this life and in the life to come. Through Jesus Christ, thy Son our Lord, Who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end. R. Amen.

✠✠✠

KAPISTAHAN NG PAGDADALA O PAGHAHANDOG KAY HESUS NA PANGINOON SA TEMPLO

AT PAGLILINIS KAY MARIA

Ang Pagbabasbas at Pagpruprusisyon ng mga Kandila

1. Unang Paraan: Pagpruprusisyon

Magtitipon sa isang bahay na dalanginan o malapit na pook ang sambayanan upang doon simulan ang Prusisyon. Sila ay magtatangan ng mga kandilang di pa nagdiringas, Pasisimulan ng Paring nakasuot ng Kasulya o Kapa na papalitan ng Kasulya kapagdating sa Simbahan para sa pagmimisa.

Papagningasin ang mga Kandila habang inaawit ang taludtod na ito o nababagay na awit:

Aleluya! Dumarating

ang Panginoong butihin.

Papawiin niya ang dilim

na tumatakip sa atin.

Aleluya! Siya’y purihin.

2. Babatiin ang Sambayanan sa karaniwang paraan ngunit ang pagsisisi ng kasalanan ay hahalinlan ng mga ganitong pangungusap:

Mga ginigiliw kong kapatid,

apatnapung araw na ang nakalipas

buhat nang ating ipagdiwang

ang Maligayang Pasko ng Pagsilang ng Panginoon.

Ngayon naman ang dakilang araw

ng pagdadala kay Hesus sa templo.

Sa hayagang pagtupad sa utos ng Diyos

na itinadhana ni Moises,

ang totoong naganap ay ang pakikipagtagpo ng Mesiyas

sa mga nananabik na tao para sa kanyang pagdating.

Sa pag-akit ng Espiritu Santo.,

ang mga banal na matatanda ay naparoon sa templo.

Sa tulong ng tanglaw ng Espiritu Santo,

kanilang nakilala ang Panginoon

at masaya nilang tinanggap siya.

Kaya naman tayo ngayo’y naririto

at nagtitipon bilang tugon sa pag-akit ng Espiritu Santo.

Tayo’y magpruprusisyon patungo sa tahanan ng Diyos

bilang pagsalubong sa Mesiyas.

Makaharap at makilala nawa natin siya ngayon

sa pagsasalo sa pinaghati-hating tinapay

hanggang sa kanyang maningning na pagpapakita.

3. Pagbabasbas ng mga Kandila

Matapos ang paliwanag at paanyaya, ay babasbasan ng Pari ang mga kandila. Makapipili sa dalawang panalangin ng pagbabasbas:

Manalangin tayo

Ama naming makapangyarihan,

ikaw ang pinanggagalingan ng lahat ng kaliwanagan.

Ang Liwanag na tatanglaw sa lahat ng mga bansa

ay ipinakita ngayon sa banal na si Simeon.

Gawin mong banal at basbasan +

ang mga kandilang ito na hawak-hawak

ng mga bumubuo sa iyong sambayanan.

Sa aming pagdadala nito,

kami nawa’y marapatin mong umawit

ng pagpupuri para sambahin ang ngalan mo.

Sa aming paglakad sa landas ng iyong kabutihan,

kami nawa’y loobin mong sumapit

sa di magmamaliw mong Liwanag:

si Hesukristo na aming Panginoon magpasawalang hanggan.

B. Amen.

o kaya:

Ama naming Makapanyarihan

ikaw ang liwanag na tunay,

ikaw ang pinanggalingan ng iyong inilalaganap na tanglaw.

Pagningningin mo ang aming kalooban sa iyong kaliwanagan

upang an gaming pagdadala ng ilaw sa iyong banal na tahanan

ay magpagindapat na kami’y masayang humarap

sa liwanag ng iyong kadakilaan:

si Hesukristo na aming Panginoon magpsawalang hanggan.

B. Amen.

Tahimik na wiwisikan ng pari ang mga kandila ng Banal na tubig.

4. Hahawakan ng Pari ang Kandilang nakalaan para sa kanya, at papaumpisahan niya ang Prusisyon sa pamamagitan ng ganitong mga pangungusap:

Halina’t tayo’y lumakad

sa Panginoo’y humarap.

Kapayapaan niya’t may galak

ay taglayin nating lahat.

Sumamba’t magpasalamat.

5. Habang lumalakad ang Prusisyon ay aawitin ang mga taludtod na sumusunod o iba pang nababagay na awit.

Tugon:

Si Hesukristo ang ilaw

na sa lahat ay tatanglaw,

nagbibigay karangalan

sa unang baying hinirang

ng Poon nating Maykapal.

1. Panginoon, papanawin

akong aba niyong alipin,

ako po’y inyo nang kunin

Lunggati ko’y natupad na

ayon sa sabi niyo sa akin. (Tugon)

2. Ngayon nga po ay nakita

nitong aking mga mata

kaligtasa’y narito na

pangako mo noong una

lunggati nami’t pag-asa. (Tugon)

3. Inyo nga pong inihanda

para sa lahat ng bansa

liwanag na nagmumula

sa bayan mong ang adhika

maging lingkod mong dakila. (Tugon)

Pagpasok ng Prusisyon sa Simbahan ay tatanggalin niya ang Kapa (kung kanyang suot) at papalitan ng Kasulya, hahalikan niya ang Altar at maiinsensuhan niya ito kung maaari. Pagkatapos ay aawitin ang Papuri sa Diyos (Gloria) at itutuloy ang Misa sa nakagawiang paraan.

Ikalawang Paraan: Maringal na Pagpasok

Ito ay gaganapin kung hindi maisasagawa ang maringal na Prusisyon sa may pintuan ng Simbahan o kahit sa loob na rin ng Simbahan. Nakasuot ng Puting kasuotan para sa Pagmimisa ay pasisimulan ang Pagdiriwang sa pag-awit ng Taludtod na Si Hesukristo ang ilaw (nasa itaas, talata 5) habang sinisindihan ang mga kandila.

Aanyayahan ang mga tao at babasbasan ang mga kandila ayon sa nasasaad sa talata 2-3 (nasa itaas) pagkatapos ay pasisimulan ang paglakad ng prusisyon patungo sa Dambana habang inaawit muli ang mga taludtod na Si Hesukristo ang ilaw (nasa itaas, talata 5) at ang Misa ay gaganapin ayon sa nasasaad sa talata (pagsapit sa Dambana ay hahalikan niya ito kung nanaisin ay maiinsensuhan niya ito saka aawitin ang Papuri sa Diyos o Gloria at itutuloy ang Misa sa Panalanging Pambungad ayon sa nakagawiang paraan ng Misa)

Ang Misa

Pambungad: Salmo 48, 9-10

Sa iyong templo, Poong Diyos,

aming isinasaloob

ang ‘yong pag-ibig na lubos.

Papuri ng sansinukob

sa malasakit mong taos.

Panalanging Pambungad:

Ama naming Makapangyarihan,

iniluluhog namin sa iyong kamahalan

na katulad ng iyong Anak na naging hindi naiiba sa mga tao

at ngayo’y dinala sa iyong banal na templo,

kami rin nawa’y maging dalisay at marapat dalhin

sa banal na tahanan mo sa pagtitipong ito

sa pamamagitan ni Hesukristo

kasama ng Espiritu Santo

magpasawalang hanggan.

UNANG PAGBASA

Malakias 3, 1-4.

Pagbasa mula sa aklat ni propeta Malakias.

Ito ang sinabi ng Panginoong Diyos, “Ipadadala ko ang aking sugo upang ihanda ang daraanan ko. At ang Panginoon na inyong hinahanap ay biglang darating sa kanyang templo. Darating ang pinakahihintay ninyong sugo at ipapahayag ang aking tipan.”

Ngunit sino ang makatatagal pagdating ng araw na iyon? Sino ang makakaharap pag siya’y napakita na? Siya’y parang apoy na nagpapadalisay sa bakal at parang matapang na sabon. Darating siya para humatol at dadalisayin niya ang mga saserdote, tulad ng pagdalisay sa pilak at ginto. Sa gayun, magiging karapat-dapat silang maghandog sa Panginoon, at ang mga handog na dadalhin ng mga taga-Juda at Jerusalem ay magiging kalugud-lugod sa kanya, tulad ng dati.

Ang Salita ng Diyos.

SALMONG TUGUNAN

Salmo 24, 7. 8. 9. 10.