Introduction
On the Sunday within the Octave of Christmas we celebrate the Feast of the Holy Family, a natural continuation of the Christmas season. (The liturgical Christmas season lasts for twelve days, until the Feast of the Epiphany on January 6). Part of the Christmas celebration is the inspiration Jesus gives to the family, the basic unit of society all over the world.
Some spiritual writers have called the thirty years that Jesus spent in Nazareth the “hidden years,” because there is so little written about them in the gospel narratives. However, the little we do know reveals the holiness of ordinary life and shows us how it becomes extraordinary for those baptized into Christ.
On December 28, 2011, at his Wednesday audience, Pope Benedict XVI spoke of the life of the Holy Family in Nazareth. A short excerpt:
“The house of Nazareth is a school of prayer where we learn to listen, to meditate, to penetrate the deepest meaning of the manifestation of the Son of God, drawing our example from Mary, Joseph and Jesus.
“The Holy Family is an icon of the domestic Church, which is called to pray together. The family is the first school of prayer where, from their infancy, children learn to perceive God thanks to the teaching and example of their parents. An authentically Christian education cannot neglect the experience of prayer. If we do not learn to pray in the family, it will be difficult to fill this gap later. I would, then, like to invite people to rediscover the beauty of praying together as a family, following the school of the Holy Family of Nazareth.”
1st Reading – Sirach 3:2-6, 12-14
God sets a father in honor over his children;
a mother’s authority he confirms over her sons.
Whoever honors his father atones for sins,
and preserves himself from them.
When he prays, he is heard;
he stores up riches who reveres his mother.
Whoever honors his father is gladdened by children,
and, when he prays, is heard.
Whoever reveres his father will live a long life;
he who obeys his father brings comfort to his mother.
My son, take care of your father when he is old;
grieve him not as long as he lives.
Even if his mind fail, be considerate of him;
revile him not all the days of his life;
kindness to a father will not be forgotten,
firmly planted against the debt of your sins —
a house raised in justice to you.
Each year, the Old Testament reading for today’s feast has to do with parents and children. This selection is from the book of Sirach, which belongs to ancient Israel’s Wisdom tradition. Unlike the prophets who either called the people back to God when they strayed or encouraged them to be faithful in the face of overwhelming adversity, the Wisdom tradition is a collection of insights gleaned from the successful living of life. It draws attention to the importance of the daily life of the ordinary person.
This reading is an instruction about family life, identifying the kind of living that pleases God and results in family harmony. The entire teaching about respect for parents takes on a completely different perspective when we remember that this is addressed to an adult child; our obligation to respect and obey our parents does not end when we reach adulthood.
God sets a father in honor over his children; a mother’s authority he confirms over her sons.
Given the patriarchal nature of Israel, the admonition to honor one’s mother is significant. Note that the text states that a mother has authority over her sons, an authority confirmed by God.
Whoever honors his father atones for sins, and preserves himself from them. When he prays, he is heard; he stores up riches who reveres his mother.
Respect and obedience are due both parents, not just the dominant father.
Whoever honors his father is gladdened by children, and, when he prays, is heard. Whoever reveres his father will live a long life; he who obeys his father brings comfort to his mother.
As is characteristic of Wisdom instruction, the author lists the blessings that result from the prescribed way of living: long life, remission of sins, riches, children of his own, the answer to prayer.
My son, take care of your father when he is old; grieve him not as long as he lives. Even if his mind fail, be considerate of him; revile him not all the days of his life; kindness to a father will not be forgotten, firmly planted against the debt of your sins — a house raised in justice to you.
These final verses make clear that the intended audience of this instruction is adult children, not youth. The adult son is exhorted to care for his father in his declining years, regardless of whether his frailty is physical or mental in nature. The responsibility of children with respect to their parents does not end when they reach maturity and independence.
There is no mention of providing similar care for his mother, possibly because it was presumed that women would be cared for by their fathers or brothers, then by their husbands, and finally by their sons. However, the head of the family was normally not vulnerable and in need of care — in this case, the son would be in a position to discreetly and respectfully sustain his father.
Alternate 1st Reading – Genesis 15:1-6; 21:1-3
The word of the LORD came to Abram in a vision, saying:
“Fear not, Abram!
I am your shield;
I will make your reward very great.”
But Abram said,
“O Lord GOD, what good will your gifts be,
if I keep on being childless
and have as my heir the steward of my house, Eliezer?”
Abram continued,
“See, you have given me no offspring,
and so one of my servants will be my heir.”
Then the word of the LORD came to him:
“No, that one shall not be your heir;
your own issue shall be your heir.”
The Lord took Abram outside and said,
“Look up at the sky and count the stars, if you can.
Just so,” he added, “shall your descendants be.”
Abram put his faith in the LORD,
who credited it to him as an act of righteousness.
The LORD took note of Sarah as he had said he would;
he did for her as he had promised.
Sarah became pregnant and bore Abraham a son in his old age,
at the set time that God had stated.
Abraham gave the name Isaac to this son of his
whom Sarah bore him.
In Year B, the lectionary provides an alternate Old Testament reading from Genesis, the wonderful narrative of God fulfilling his promise of a son to the elderly Abram and Sarah.
After the fall of Adam and Eve, God announced that a savior would redeem mankind from the power of Satan. One of the first steps toward the fulfillment of this promise was God’s choice of Abram (later renamed Abraham), whose faith would make him the father of a great people.
The word of the LORD came to Abram
This phrase is a technical expression that announces a prophetic revelation.
in a vision, saying: “Fear not, Abram!
We know from a few verses later that this vision occurs at night. Any kind of supernatural experience can be terrifying, so the first words of the revelation are those of reassurance: “Fear not!”
I am your shield; I will make your reward very great.”
God further reassures Abram with a two-fold promise of protection and reward.
But Abram said, “O Lord GOD, what good will your gifts be, if I keep on being childless and have as my heir the steward of my house, Eliezer?” Abram continued, “See, you have given me no offspring, and so one of my servants will be my heir.”
Abram does not understand how God can keep the promise he made to him in Haran (Genesis 12), because he and his wife are very old.
The fact that he has no children is a severe test of his faith; anything else God may give him means little by comparison. Without an heir, the future of Abram’s family is in jeopardy and the land that God has given him will likely be lost.
In the face of this, Abram is prepared to adopt one of his servants, Eliezar, whose name means “God is my help.” This appointed heir will take over leadership of the clan in exchange for serving Abram throughout his lifetime and caring for him until his death.
Then the word of the LORD came to him: “No, that one shall not be your heir; your own issue shall be your heir.” The Lord took Abram outside and said, “Look up at the sky and count the stars, if you can. Just so,” he added, “shall your descendants be.”
God addresses Abram’s concern with a second prophetic announcement: Abram will have an heir of his own, and not only one, but as many as there are stars in the night sky.
This conversation is the first time Abraham speaks to God in Scripture; the dialogue between them reveals the deep intimacy they share. It is a conversation between friends and the first example, therefore, of a prayer of friendship and affiliation, for to pray is to speak to God.
Notably, this is also the first friendly dialogue the Bible records between God and man since the dialogue God had with Adam in paradise (Genesis 3:9-12).
Abram put his faith in the LORD,
Abram has gained no further understanding of how God’s promise can be fulfilled. However, despite the natural obstacle of their age, Abram responds with faith (‘āman, the same word from which we derive the affirmative amen).
who credited it to him as an act of righteousness.
The verb “credited” is hāshab, the word used for priests approving an offering for sacrificial use (Leviticus 7:18, 17:4).
Righteousness is a relational term, denoting right relationship either with others or with God. It is normally through acts of obedience of the performance of a ritual that one is declared righteous, but here the basis of righteousness is Abram’s faith. He accepted God at God’s word.
Abram, who will later be renamed Abraham, is the father of all who believe (Romans 4:11), and all who believe are children of Abraham (Galatians 3:7).
The LORD took note of Sarah as he had said he would; he did for her as he had promised.
Note the echo of the words “said” and “promised”: what God said came about, and what God promised was fulfilled.
Sarah became pregnant and bore Abraham a son in his old age, at the set time that God had stated. Abraham gave the name Isaac to this son of his whom Sarah bore him.
Abraham had been faithful to God, now God was faithful to Abraham. His new name means “father of many.”
2nd Reading – Colossians 3:12-21
Brothers and sisters:
Put on, as God’s chosen ones, holy and beloved,
heartfelt compassion, kindness, humility, gentleness, and patience,
bearing with one another and forgiving one another,
if one has a grievance against another;
as the Lord has forgiven you, so must you also do.
And over all these put on love,
that is, the bond of perfection.
And let the peace of Christ control your hearts,
the peace into which you were also called in one body.
And be thankful.
Let the word of Christ dwell in you richly,
as in all wisdom you teach and admonish one another,
singing psalms, hymns, and spiritual songs
with gratitude in your hearts to God.
And whatever you do, in word or in deed,
do everything in the name of the Lord Jesus,
giving thanks to God the Father through him.
Wives, be subordinate to your husbands,
as is proper in the Lord.
Husbands, love your wives,
and avoid any bitterness toward them.
Children, obey your parents in everything,
for this is pleasing to the Lord.
Fathers, do not provoke your children,
so they may not become discouraged.
Like our first reading, today’s second reading is also an exhortation to virtuous family living. Because Christians are God’s chosen ones, they are holy and beloved. This reality has profound ramifications on how we must treat each other.
Brothers and sisters: Put on, as God’s chosen ones, holy and beloved, heartfelt compassion, kindness, humility, gentleness, and patience,
The idea of putting on (or clothing oneself with) virtue suggests a kind of uniform that is worn, one that would allow Christians to be recognized on sight by their manner of living.
Note that the virtues themselves are relational — all directed toward others, and all requiring unselfish sensitivity.
bearing with one another and forgiving one another, if one has a grievance against another; as the Lord has forgiven you, so must you also do.
The motivation for such acts of self-sacrifice is the forgiveness they have received from God.
And over all these put on love, that is, the bond of perfection.
After clothing ourselves with self-sacrificial attributes of Christ, Paul instructs us to put on love (agápē), the highest of all virtues, as the final outer garment. It covers, binds, and informs all the others.
And let the peace of Christ control your hearts,
The peace of Christ should not be confused with mere tolerance, and this isn’t control imposed by some outside force. It is an inner peace that originates with a relationship with God.
the peace into which you were also called in one body. And be thankful.
The peace of Christ transforms us and enables harmonious living with others in the one body of Christ.
Let the word of Christ dwell in you richly, as in all wisdom you teach and admonish one another, singing psalms, hymns, and spiritual songs with gratitude in your hearts to God.
Paul seems to provide directives for a community practice. It’s not clear whether these are liturgical practices or part of everyday life; regardless, they are all communal in nature.
And whatever you do, in word or in deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him.
We must always remember that, as Christians, we are acting in Christ’s name.
Wives, be subordinate to your husbands, as is proper in the Lord.
The final directives concerning family life reflect the household codes prevalent in the Greco-Roman world of the time (see also Ephesians 5:22-29).
This reminds us that one context in which we must place every biblical text is the context of the belief of the times. We must separate the core teaching of the author from what is an application of that teaching for the author’s specific historical audience. In this passage, the core teaching is that because God has chosen us and because we are holy and beloved, we must treat each other as beloved children of God. In the previous verse Paul reminded us that as Christians we are acting in Christ’s name: Whatever you do, in word or in deed, do everything in the name of the Lord Jesus.
The application of this truth within the social setting of the Colossians is that wives should respect the order of the household codes of their time, and treat the husbands accordingly.
The core truth is just as applicable to our society as it was to the Colossians; the specific application is not.
Husbands, love your wives, and avoid any bitterness toward them.
To the traditional expectation that wives should be submissive to their husbands, the author adds instruction that the husbands act with love and thoughtfulness toward their wives.
This was a patriarchal world where men exercised total control over their wives, children, and slaves — admonishing men to have mutual concern for their wives was revolutionary.
Children, obey your parents in everything, for this is pleasing to the Lord. Fathers, do not provoke your children, so they may not become discouraged.
Similarly, the traditional expectation of obedience from children is not removed, but fathers are given an additional directive to be moderate in the training of their children lest the discipline become oppressive.
This Christian code of household life retains the tradition of the society from which it sprang, but emphasizes male responsibility over patriarchal privilege.
The Christian virtues listed at the beginning of the reading, when applied within the context of the family unit, have transformed the patriarchal customs of the day and yield the same blessings of unity and harmony.
Alternate 2nd Reading – Hebrews 11:8, 11-12, 17-19
Brothers and sisters:
By faith Abraham obeyed when he was called to go out to a place
that he was to receive as an inheritance;
he went out, not knowing where he was to go.
By faith he received power to generate,
even though he was past the normal age
—and Sarah herself was sterile—
for he thought that the one who had made the promise was trustworthy.
So it was that there came forth from one man,
himself as good as dead,
descendants as numerous as the stars in the sky
and as countless as the sands on the seashore.
By faith Abraham, when put to the test, offered up Isaac,
and he who had received the promises was ready to offer
his only son, of whom it was said,
“Through Isaac descendants shall bear your name.”
He reasoned that God was able to raise even from the dead,
and he received Isaac back as a symbol.
The letter to the Hebrews was written in part to bolster the faith of its readers. Chapter 11, the source of today’s reading, gives an impressive account of the saints of the Old Testament, who were men of heroic faith, confident of the day when the divine promises would be fulfilled.
Our reading for today concentrates on the faith of Abraham, which corresponds perfectly with the first reading from Genesis.
Brothers and sisters: By faith Abraham obeyed when he was called to go out to a place that he was to receive as an inheritance; he went out, not knowing where he was to go.
In Genesis 12, Abraham was called by God to leave the home of his father and go to a land that God would show him, a land he would receive as one receives an inheritance. Abraham obediently left the familiarity of one land for the uncertainty of another because of his faith in God.
By faith he received power to generate, even though he was past the normal age — and Sarah herself was sterile — for he thought that the one who had made the promise was trustworthy.
Abraham exhibited deep faith again when God promised numerous descendants, despite the fact that both he and his wife were beyond childbearing age.
So it was that there came forth from one man, himself as good as dead,
descendants as numerous as the stars in the sky and as countless as the sands on the seashore.
He believed that the impossible (i.e., having a child when his reproductive powers were “as good as dead”) was possible with God, and because of this faith, the promise was fulfilled.
By faith Abraham, when put to the test, offered up Isaac, and he who had received the promises was ready to offer his only son, of whom it was said, “Through Isaac descendants shall bear your name.”
Abraham’s faith was definitively tested when he was asked to sacrifice his only son, Isaac. Though many of us are very familiar with the story, we should remind ourselves of the shattering consequences that awaited Abraham’s obedience to God. Isaac is the child through whom the numerous promised descendants will continue; sacrificing him would have nullified God’s initial promise and forfeited the future of his household.
Just as his faith in God led him to leave the blessings of his past, here, his faith leads him to relinquish his promised future.
It’s important to note that the word “offered” (prosphérō) appears twice in this verse. The first occurrence is in perfect tense, indicating a completed action; the second is imperfect, indicating that the sacrifice was never really made. Essentially, even though Isaac was not actually sacrificed, the text is telling us that Abraham did indeed offer up his son.
He reasoned that God was able to raise even from the dead,
Once again, Abraham’s faith is based on God’s ability to bring life where there is no life. Could not a God who brought life through a man who was “as good as dead” raise someone who was really dead? His belief in God’s ability to accomplish the first miracle enabled him to believe that God could also accomplish a second one.
and he received Isaac back as a symbol.
The text is unclear about the symbolism referenced here. Some see the author as claiming Isaac’s “return from death” as a symbol of Christ’s resurrection; others understand the words en parabolē to mean “in figure,” to clarify that the word “dead” is used figuratively of Isaac since he did not actually die.
Because Abraham had already offered Isaac to God in his heart, he had given him up for dead. Therefore, Isaac’s being returned to him was nothing less than a resurrection.
Gospel – Luke 2:22-40
When the days were completed for their purification
according to the law of Moses,
Mary and Joseph took Jesus up to Jerusalem
to present him to the Lord,
just as it is written in the law of the Lord,
Every male that opens the womb shall be consecrated to the Lord,
and to offer the sacrifice of
a pair of turtledoves or two young pigeons,
in accordance with the dictate in the law of the Lord.
Now there was a man in Jerusalem whose name was Simeon.
This man was righteous and devout,
awaiting the consolation of Israel,
and the Holy Spirit was upon him.
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.
He came in the Spirit into the temple;
and when the parents brought in the child Jesus
to perform the custom of the law in regard to him,
He took him into his arms and blessed God, saying:
“Now, Master, you may let your servant go
in peace, according to your word,
for my eyes have seen your salvation,
which you prepared in the sight of all the peoples,
a light for revelation to the Gentiles,
and glory for your people Israel.”
The child’s father and mother were amazed at what was said about him;
and Simeon blessed them and said to Mary his mother,
“Behold, this child is destined
for the fall and rise of many in Israel,
and to be a sign that will be contradicted
—and you yourself a sword will pierce—
so that the thoughts of many hearts may be revealed.”
There was also a prophetess, Anna,
the daughter of Phanuel, of the tribe of Asher.
She was advanced in years,
having lived seven years with her husband after her marriage,
and then as a widow until she was eighty-four.
She never left the temple,
but worshiped night and day with fasting and prayer.
And coming forward at that very time,
she gave thanks to God and spoke about the child
to all who were awaiting the redemption of Jerusalem.
When they had fulfilled all the prescriptions
of the law of the Lord,
they returned to Galilee, to their own town of Nazareth.
The child grew and became strong, filled with wisdom;
and the favor of God was upon him.
Only in Luke’s gospel do we read the beautiful story of Jesus’ presentation in the temple and of the witness of Simeon and Anna. It is a celebration of piety: the piety of Mary and Joseph, of Simeon, and of Anna. It stresses the Holy Family’s strict obedience to the Law of Moses. In fact, the author will declare five times in this passage that the parents of Jesus conformed to the ritual prescriptions of the law (verses 22, 23, 24, 27, and 39).
When the days were completed for their purification according to the law of Moses, Mary and Joseph took Jesus up to Jerusalem to present him to the Lord,
Just as they had complied with the imperial decree to be enrolled in the census (Luke 2:1-5), so now Mary and Joseph observe the religious requirements of the purification of a mother (Leviticus 12:1-8) and redemption of the firstborn (Exodus 13:2, 12), which was prescribed by Mosaic law to occur forty days after the birth.
The purification requirement sprang from the belief that blood was a source of life-power and belonged to God. Therefore, blood was to be kept separate from the secular activities of life. When this separation was not possible, as during a birth or death, the people and objects that came into contact with the blood were considered ceremonially unclean for a period of time. It is this period of time that Luke says has been fulfilled as the reading begins.
just as it is written in the law of the Lord, “Every male that opens the womb shall be consecrated to the Lord,” and to offer the sacrifice of “a pair of turtledoves or two young pigeons,” in accordance with the dictate in the law of the Lord.
In Exodus 13, it is indicated that every first-born male belongs to God and must be set apart for the Lord, that is, dedicated to the service of God. However, once the priesthood and divine worship were reserved to the tribe of Levi, first-borns who did not belong to that tribe were not dedicated to God’s service. To show that they continued to be God’s special property, a rite of redemption was performed as a way of formally acknowledging God’s initial claim, as prescribed in Numbers 18:15-16.
The Law specified that the sacrificial offering of the redemption should be some lesser victim; for example, a lamb or, if they were poor, a pair of doves or two pigeons.
Note that Mary and Joseph gave the offering of the poor.
Now there was a man in Jerusalem whose name was Simeon.
Simeon is the Hebrew form of Simon. The name means “He [Yahweh] has heard.”
This man was righteous and devout, awaiting the consolation of Israel,
“The consolation of Israel” is most probably a reference to the fulfillment of the Israelites messianic hopes.
and the Holy Spirit was upon him.
Simeon is a model Jew, righteous and devout. Like the prophets of ancient Israel, he had been seized by the Spirit of God (see Isaiah 61:1).
It had been revealed to him by the Holy Spirit that he should not see death before he had seen the Messiah of the Lord.
God has given Simeon a most extraordinary revelation: He will not die until he sees the Messiah. Patiently waiting and yearning to see the face of Christ, Simeon represents the many faithful Jews who for centuries longed for God to send them the Messiah-King and free them from their sufferings.
He came in the Spirit into the temple;
Note that Luke states three times that he is under the direction of the Holy Spirit, which has prompted him to go to the temple. He is open to God’s action in his life.
and when the parents brought in the child Jesus to perform the custom of the law in regard to him, he took him into his arms and blessed God, saying: “Now, Master, you may let your servant go in peace, according to our word, for my eyes have seen your salvation,
It has finally happened: Simeon recognizes the child Jesus as the object of his longing, the one who was both the glory of Israel and the light for the rest of the world. What a moment this must have been for him!
Notice how Simeon’s words, suggested by the Holy Spirit, match the meaning of Jesus’ name, “God is salvation” — a name which was given in accordance with the angel’s command at the Annunciation (Luke 1:31).
which you prepared in sight of all the peoples, a light for revelation to the Gentiles, and glory for your people Israel.”
Luke’s gospel does not include Matthew’s story of the wise men coming to offer Jesus homage. However, through Simeon’s canticle of joyful thanksgiving, Luke teaches the same thing: the salvation that Jesus offers is offered to the whole world. Jesus is a light of revelation not just for his own people, the Jews, but for all peoples, without exception.
This idea was nothing short of revolutionary at the time.
It is ironic that Joseph and Mary have brought their son to be presented to God at the Temple, but in reality, through the words of Simeon, God is presenting his only-begotten Son to men.
The child’s father and mother were amazed at what was said about him;
Mary and Joseph weren’t amazed because they didn’t know who Christ was; they were in awe at the way God was revealing him.
We should learn by their example to see past the familiarity of these gospel accounts and marvel at the mysteries involved in the birth of Christ.
and Simeon blessed them and said to Mary his mother,
This must have taken place in the outer court of the Temple, where women were allowed, for Simeon explicitly addresses Mary.
This was very unusual behavior, as men did not typically speak to women with whom they were unfamiliar, especially in public.
With the words that follow, Luke is foreshadowing Jesus’ passion and death.
“Behold, this child is destined for the fall and rise of many in Israel,
The joy radiating throughout this scene suddenly turns to sorrow. After Simeon blesses them, the Holy Spirit moves him to further prophesy about the Child’s future, as well as his mother’s, with words whose meaning becomes clearer in light of Jesus’ life and death.
Jesus came to bring salvation to all mankind, yet some will obstinately reject him.
There are two ways of interpreting this verse about “the rise and fall of many”:
- If this saying applies to a single group of many people (the ones who accept Christ), it means they must be humbled in repentance before they can rise into salvation. The pure goodness of the Messiah will force people to acknowledge their great sinfulness.
- If it describes two groups — the rise of one group and the fall of another — this prophecy indicates that those who reject Jesus will fall eternally, but those who accept him will rise to a new life. Many commentators see the latter play out in the gospel: the poor and outcast are exalted and the Jewish leaders reject him and exclude themselves from his kingdom.
and to be a sign that will be contradicted
Some translations use “opposed” or “spoken against.” Jesus will face hostile opposition, even from his own people.
and you yourself a sword will pierce
The words Simeon addresses to Mary announce that she will be intimately linked with her Son’s redemptive work. The sword indicates that she will have a share in her Son’s sufferings; hers will be an unspeakable pain that pierces her soul.
In Luke’s gospel, Mary is the preeminent disciple; here, this foremost disciple is being told that suffering will be part of her discipleship.
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. While this announcement on the one hand confirms her faith in the accomplishment of the divine promises of salvation, on the other hand, it also reveals to her that she will have to live her obedience of faith in suffering, at the side of the suffering Savior, and that her motherhood will be mysterious and sorrowful. [Pope Saint John Paul II, “Redemptoris Mater”]
so that the thoughts of many hearts may be revealed.”
The last words of the prophecy correspond with verse 34 (“the rise and fall of many”): uprightness or perversity will be demonstrated by whether one accepts or rejects Christ.
There was also a prophetess, Anna, the daughter of Phanuel, of the tribe of Asher. She was advanced in years, having lived seven years with her husband after her marriage, and then as a widow until she was eighty-four. She never left the temple, but worshiped night and day with fasting and prayer.
As is often the case in Luke’s gospel, a male figure is accompanied by a female figure. Anna the prophetess is old and widowed, constantly in the temple praying and fasting.
And coming forward at that very time, she gave thanks to God and spoke about the child to all who were awaiting the redemption of Jerusalem.
Anna probably witnessed the meeting with Simeon and heard what he said, for she is convinced of the identity of the child, and she proclaims this to all those who cherished messianic hopes.
Neither Simeon nor Anna were formal temple personnel, yet they were the ones who recognized the divine child. This points to the fact that religious insight comes from fidelity and genuine devotion rather than official status or privileged role.
In fact, in the first few days of Christ’s life, his arrival has been witnessed by three kinds of witnesses in three different ways — none of which are part of the Jewish religious leadership:
- First, by the shepherds, after the angel’s announcement (Luke 2:8-20),
- Second, by the magi, who were guided by a star (Matthew 2:1-12),
- Now, by Simeon and Anna, who were inspired by the Holy Spirit.
All who persevere in piety and the service of God, no matter how insignificant their lives seem in men’s eyes, become instruments of the Holy Spirit to make Christ known to others. In his plan of redemption, God avails of these simple souls to do much good for all mankind.
When they had fulfilled all the prescriptions of the law of the Lord, they returned to Galilee, to their own town of Nazareth. The child grew and became strong, filled with wisdom; and the favor of God was upon him.
The family returns to Nazareth to resume its unpretentious life, but it is not the same. Even though Jesus grows up like other children, he is merely waiting for his time to come.
Connections and Themes
In Christ all relationships are made new. Parallels can be drawn between cultural codes of behavior and the kinds of relationships that are to be fostered within the Church, the household of God. In fact, cultural mores can be reinterpreted through the lens of Christian teaching. Relationships in both the family and the Church are made new because of the experience of Christ. Those who believe in Christ, while still adhering to certain cultural codes of conduct, are asked to consider new and ever more balanced ways of relating in view of their lives as Christians. This is true for all relationships: parent and child, husband and wife, brother and sister. In Christ, all must be embraced as equal members of the household of God.
Adult children and their parents. The importance of family loyalty is announced and celebrated. The internal cohesion of the family, though largely spoken of in terms of the patriarchal bias and structures of the times, is seen as nourishing all the members and the family system itself. While it is important that children of all ages honor their parents, this is an exhortation to adult children to respect and honor their aging parents. Such a caring relationship is vital in an age of mobility and the lack of extended families to broker the needs of their aging members. No easy solution is available; however, the point is clear. From God’s perspective, loving care of aged members is non-negotiable. It is a family virtue that is to be kept sacred.
The wisdom of the family. Wisdom comes with time and experience. It is religious fidelity to God and to the ways of the covenant. Such wisdom is a source of blessing for the community to know the mystery and the presence of God. When the wisdom of the elderly is respected, the young are enriched by the stories of the past. The wisdom figures can point the community to places where God is working and where the divine can be found. It is their respect for tradition that allows the elderly to speak prophetic words that can change the course of the future and inspire noble deeds of courage in the face of great pain. In referencing the elderly and their wisdom, the community of believers receives Christ.
Sunday Readings 