Sunday Gospel Comment

 

Alberic Jacovone OSB

Return to Articles and Reflections

YEAR B

Mal 3,1-4; Heb 2,14-18; Lk 2,22-40

Luke’s mix of Old & New 

Presentation = Encounter: Today’s Feast is in Luke: it was first observed in the Eastern Orthodox Church as ‘Encounter (Hypapante) of the Lord with his people’. Out of many ‘Encounters’, -Zachary & the Angel, Mary & Gabriel, Angels & shepherds- the one in the Temple is the ‘Real Encounter’. Much later in the 5th Century, this Feast came to the West, but more as a Purification Rite for Mary, 40 days after Christmas; and only the reform of Vatican II restored it to its full meaning. The ‘Encounter’ means to expresses a concern about what to preserve of the Old Testament: if the New Law of Jesus replaces the Old, why study it or read it at Mass?. All Orthodox Icons about the ‘Encounter =(Hypapante)’ address this very important point. The Old Testament remains valid not according to its letter, but in its spiritual sense, which is given to it by the new reality & person of Christ. In all its meanings, Scripture -Old & New- speaks of Christ, who is present among us in Word & Eucharist, and as such, continues to feed us. In Orthodox Icons, the ‘Encounter’ is divided in 2 parts: in the 1st (green colour), dominates the Old Testament, represented by the Priest in the Temple. In the 2nd, features Mary & Joseph (red & gold colour), expressing the new ‘divine’ initiative. And at centre (white colour), features Baby Jesus dressed in white, since He will appear with his clothes brilliantly white at Transfiguration on Mt. Tabor... Baby Jesus brings the ‘Spiritual’, Mary offers it to the Old Testament Priest, who needs a new spirit to officiate & re-interpret Scripture. The Icon displays a sense of hurried eagerness, as it portrays the Jewish Priest, who literally seems to run towards Mary, & accept Baby Messiah with extreme affection & reverence; Mary understands and is just as keen to offer her baby to God, though the Priest . Here, Old Testament hurries to receive the New meaning of Scripture in Christ.

In this, fits the blessing and procession of candles, (popularly known as ‘Candle-Mass’), which we use in today’s Mass: we too, meet the Lord, with our candles lit & ready.

Layers of meaning. Behind today’s story & ritual, stands a string of convictions and a unique mind-set. God is first in every way: to Him we offer the first & the best, the first-fruits & the first-born. In the Bible nothing else will do; no left-overs for God. The reason is that we belong to God: what we are & have & do -even our ability to produce & earn- is his gift. Israel as a people, is God’s first-born: Abraham was asked to consecrate his first-born Isaac. Jesus is the first-born of all believers and of all who rise from the dead. We too, as we gather for worship, constitute the assembly of the first-born. For Luke, a continuity from Old to New is important: for him everything starts & ends in the Temple; and as events unfold, they fulfil the Scriptures. In Zachariah & the aging Simeon echoes the story of Samuel (1Sam 1,21+). Indeed, Luke’s four canticles (Magnificat - Benedictus - Nunc Dimittis - Gloria in excelsis Deo) are a paean of continuity, citing ‘Father Abraham - Covenant - House of David - Holy Prophets’ . They resonate many expressions from the Psalms and Prophets, in the manner that Jewish psalmody was practiced at Jesus’ time. The salvation of Jesus will be ‘a light to the Nations (all pagans) & a glory for the people of Israel’. But not for all, since ‘he is set for the fall & rise of many’. Still, the example of Zachariah, Simeon, Anna, etc. speaks for itself. They are model disciples & model pious Jews. In both roles, they inspire us to hear the word of God and keep it, just as Mary ‘kept with concern all those events, interpreting them in her heart’ (Lc 2,51)

______________________________________