The Scriptural origins of the Purification and the Presentation are appended to this post below: see
the Purification and
the Presentation.
On the occasion of these two feasts, we are installing the Holy Infant as Christ the King in our family.
Laudetur Jesu Christe et Maria Immaculata!
Prayer to the Holy Infant
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| Little Lord Jesus, Christ Our King. Candlemas 2021. |
O praise the Lord, all ye nations: praise him, all ye people. For his mercy is confirmed upon us: and the truth of the Lord remaineth for ever.
Laudate Dominum, omnes gentes, laudate eum, omnes populi. Quoniam confirmata est super nos misericordia ejus, et veritas Domini manet in æternum. [Psalm 116]
GLORY be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end, Amen.
GLORIA Patri, et Filio, et Spiritui Sancto. Sicut erat in principio, et nunc, et semper, et in sæcula sæculorum. Amen.
O little Lord Jesus, Christ Our King, Thou hast said: Domine Jesu Christe et Rex noster, dixisti:
Ask, and it shall be given you: seek, and you shall find: knock, and it shall be opened to you. For every one that asketh, receiveth: and he that seeketh, findeth: and to him that knocketh, it shall be opened. Petite, et dabitur vobis; quærite, et invenietis; pulsate, et aperietur vobis. Omnis enim qui petit, accipit : et qui quærit, invenit : et pulsanti aperietur. [Luc. xi. 9-10]
O little Lord Jesus, Christ Our King, Thou hast said: Domine Jesu Christe et Rex noster, dixisti:
I am the way, and the truth, and the life. No man cometh to the Father, but by me. Ego sum via, et veritas, et vita. Nemo venit ad Patrem, nisi per me. [Ioan. xiv. 14]
We ask Thee to show us the Way, to enlighten our minds with the Truth, and to give us Thy grace so that we may have Life, and may have it more abundantly. Rogamus ac petimus: ostende nobis viam tuam, intellectum illumina veritate tua et redde nobis gratiam tuam ut vitam habeamus, et abundantius habeamus.[Ioan. x. 10]
O little Lord Jesus, Christ Our King, Thou hast said: Domine Jesu Christe et Rex noster, dixisti:
And thou shalt love the Lord thy God, with thy whole heart, and with thy whole soul, and with thy whole mind, and with thy whole strength. This is the first commandment. And the second is like to it: Thou shalt love thy neighbour as thyself. There is no other commandment greater than these. Et diliges Dominum Deum tuum ex toto corde tuo, et ex tota anima tua, et ex tota mente tua, et ex tota virtute tua. Hoc est primum mandatum. Secundum autem simile est illi : Diliges proximum tuum tamquam teipsum. Majus horum aliud mandatum non est. [Marc. xii. 30-31]
We seek the grace to show our love for Thee by keeping Thy commandments and to do Thy will in all things. Quærimus gratiam tuam ut mandata tua servemus et, ad tibi manifestandum amorem nostram, voluntatem tuam in omnibus faciamus.
O little Lord Jesus, Christ Our King, Thou hast said: Domine Jesu Christe et Rex noster, dixisti:
I am the door. By me, if any man enter in, he shall be saved: and he shall go in, and go out, and shall find pastures. Ego sum ostium. Per me si quis introierit, salvabitur : et ingredietur, et egredietur, et pascua inveniet. [Ioan. x. 9]
We knock, with fear and trembling, and call upon Thee through the intercession of Thy Blessed Mother: Cum timore et tremore pulsamus et, per intercessionem Sanctissimae Matris tuae, te invocamus:
O my Jesus, forgive us our sins, save us from the fires of hell, and lead all souls to Heaven, especially those most in need of Thy mercy. Domine Jesu, dimitte nobis debita nostra, salva nos ab igne inferni, perduc in cælum omnes animas, præsertim eas, quæ misericordiæ tuae maxime indigent.
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| The Holy Infant, with gifts of gold, frankincense & myrrh. |
O praise the Lord, all ye nations: praise him, all ye people. For his mercy is confirmed upon us: and the truth of the Lord remaineth for ever. Laudate Dominum, omnes gentes, laudate eum, omnes populi. Quoniam confirmata est super nos misericordia ejus, et veritas Domini manet in æternum. [Psalm 116]
GLORY be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be, world without end, Amen.
Patri, et Filio, et Spiritui Sancto. Sicut erat in principio, et nunc, et semper, et in sæcula sæculorum. Amen.
IN the name of the Father, and of the Son, and of the Holy Spirit. Amen. IN nomine Patris, et Filii, et Spiritus Sancti. Amen.
The prayer reflects a family prayer of the 1980's. The use of the first person plural,is intended to incorporate the author's family members in the primary intention: EEKPTEE EA.
The Origins of Purification
The origins of the law concerning purification after childbirth are found in the words God spoke to Moses, and recorded in Chapter 12 of Leviticus:
[1] And the Lord spoke to Moses, saying: Locutusque est Dominus ad Moysen, dicens :
[2] Speak to the children of Israel, and thou shalt say to them: If a woman having received seed shall bear a man child, she shall be unclean seven days, according to the days of the separation of her flowers. Loquere filiis Israel, et dices ad eos : Mulier, si suscepto semine pepererit masculum, immunda erit septem diebus juxta dies separationis menstruae.
[3] And on the eighth day the infant shall be circumcised: Et die octavo circumcidetur infantulus :
[4] But she shall remain three and thirty days in the blood of her purification. She shall touch no holy thing, neither shall she enter into the sanctuary, until the days of her purification be fulfilled. ipsa vero triginta tribus diebus manebit in sanguine purificationis suae. Omne sanctum non tanget, nec ingredietur in sanctuarium, donec impleantur dies purificationis suae.
[5] But if she shall bear a maid child, she shall be unclean two weeks, according to the custom of her monthly courses, and she shall remain in the blood of her purification sixty-six days. Sin autem feminam pepererit, immunda erit duabus hebdomadibus juxta ritum fluxus menstrui, et sexaginta sex diebus manebit in sanguine purificationis suae.
[6] And when the days of her purification are expired, for a son, or for a daughter, she shall bring to the door of the tabernacle of the testimony, a lamb of a year old for a holocaust, and a young pigeon or a turtle for sin, and shall deliver them to the priest: Cumque expleti fuerint dies purificationis suae, pro filio sive pro filia, deferet agnum anniculum in holocaustum, et pullum columbae sive turturem pro peccato, ad ostium tabernaculi testimonii, et tradet sacerdoti,
[7] Who shall offer them before the Lord, and shall pray for her, and so she shall be cleansed from the issue of her blood. This is the law for her that beareth a man child or a maid child. qui offeret illa coram Domino, et orabit pro ea, et sic mundabitur a profluvio sanguinis sui : ista est lex parientis masculum aut feminam.
[8] And if her hand find not sufficiency, and she is not able to offer a lamb, she shall take two turtles, or two young pigeons, one for a holocaust, and another for sin: and the priest shall pray for her, and so she shall be cleansed. Quod si non invenerit manus ejus, nec potuerit offerre agnum, sumet duos turtures vel duos pullos columbarum, unum in holocaustum, et alterum pro peccato : orabitque pro ea sacerdos, et sic mundabitur.
The Purification of the Blessed Virgin
St. Luke records how Mary complied with the law concerning purification after childbirth:
[22] And after the days of her purification, according to the law of Moses, were accomplished, they carried him to Jerusalem, to present him to the Lord: Et postquam impleti sunt dies purgationis ejus secundum legem Moysi, tulerunt illum in Jerusalem, ut sisterent eum Domino,
[23] As it is written in the law of the Lord: Every male opening the womb shall be called holy to the Lord: sicut scriptum est in lege Domini : Quia omne masculinum adaperiens vulvam, sanctum Domino vocabitur :
[24] And to offer a sacrifice, according as it is written in the law of the Lord, a pair of turtledoves, or two young pigeons: et ut darent hostiam secundum quod dictum est in lege Domini, par turturum, aut duos pullos columbarum. [Luke ii. 22-24]
The Presentation of first-born males: origin
The origins of this consecration are found with God's words to Moses, recorded in the Chapter xiii of the Book of Exodus:
[1] And the Lord spoke to Moses, saying: Locutusque est Dominus ad Moysen, dicens :
[2] Sanctify unto me every firstborn that openeth the womb among the children of Israel, as well of men as of beasts: for they are all mine.Sanctifica mihi omne primogenitum quod aperit vulvam in filiis Israel, tam de hominibus quam de jumentis : mea sunt enim omnia.
[12] Thou shalt set apart all that openeth the womb for the Lord, and all that is first brought forth of thy cattle: whatsoever thou shalt have of the male sex, thou shalt consecrate to the Lord. separabis omne quod aperit vulvam Domino, et quod primitivum est in pecoribus tuis : quidquid habueris masculini sexus, consecrabis Domino.
[13] The firstborn of an ass thou shalt change for a sheep: and if thou do not redeem it, thou shalt kill it. And every firstborn of men thou shalt redeem with a price. Primogenitum asini mutabis ove : quod si non redemeris, interficies. Omne autem primogenitum hominis de filiis tuis, pretio redimes.
The Presentation of Jesus in the Temple
St. Luke records the details in Chapter ii of his Gospel:
[22] And after the days of her purification, according to the law of Moses, were accomplished, they carried him to Jerusalem, to present him to the Lord: Et postquam impleti sunt dies purgationis ejus secundum legem Moysi, tulerunt illum in Jerusalem, ut sisterent eum Domino,
[23] As it is written in the law of the Lord: Every male opening the womb shall be called holy to the Lord: sicut scriptum est in lege Domini : Quia omne masculinum adaperiens vulvam, sanctum Domino vocabitur :
[24] And to offer a sacrifice, according as it is written in the law of the Lord, a pair of turtledoves, or two young pigeons: et ut darent hostiam secundum quod dictum est in lege Domini, par turturum, aut duos pullos columbarum.
[25] And behold there was a man in Jerusalem named Simeon, and this man was just and devout, waiting for the consolation of Israel; and the Holy Ghost was in him. Et ecce homo erat in Jerusalem, cui nomen Simeon, et homo iste justus, et timoratus, exspectans consolationem Israel : et Spiritus Sanctus erat in eo.
[26] And he had received an answer from the Holy Ghost, that he should not see death, before he had seen the Christ of the Lord. Et responsum acceperat a Spiritu Sancto, non visurum se mortem, nisi prius videret Christum Domini.
[27] And he came by 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, Et venit in spiritu in templum. Et cum inducerent puerum Jesum parentes ejus, ut facerent secundum consuetudinem legis pro eo,
[28] He also took him into his arms, and blessed God, and said: et ipse accepit eum in ulnas suas : et benedixit Deum, et dixit :
[29] Now thou dost dismiss thy servant, O Lord, according to thy word in peace; Nunc dimittis servum tuum Domine, secundum verbum tuum in pace :
[30] Because my eyes have seen thy salvation, quia viderunt oculi mei salutare tuum,
[31] Which thou hast prepared before the face of all peoples: quod parasti ante faciem omnium populorum :
[32] A light to the revelation of the Gentiles, and the glory of thy people Israel. lumen ad revelationem gentium, et gloriam plebis tuae Israel.
[33] And his father and mother were wondering at those things which were spoken concerning him. Et erat pater ejus et mater mirantes super his quae dicebantur de illo.
[34] And Simeon blessed them, and said to Mary his mother: Behold this child is set for the fall, and for the resurrection of many in Israel, and for a sign which shall be contradicted; Et benedixit illis Simeon, et dixit ad Mariam matrem ejus : Ecce positus est hic in ruinam, et in resurrectionem multorum in Israel, et in signum cui contradicetur :
[35] And thy own soul a sword shall pierce, that, out of many hearts, thoughts may be revealed. et tuam ipsius animam pertransibit gladius ut revelentur ex multis cordibus cogitationes.
[36] And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser; she was far advanced in years, and had lived with her husband seven years from her virginity. Et erat Anna prophetissa, filia Phanuel, de tribu Aser : haec processerat in diebus multis, et vixerat cum viro suo annis septem a virginitate sua.
[37] And she was a widow until fourscore and four years; who departed not from the temple, by fastings and prayers serving night and day. Et haec vidua usque ad annos octoginta quatuor : quae non discedebat de templo, jejuniis, et obsecrationibus serviens nocte ac die.
[38] Now she, at the same hour, coming in, confessed to the Lord; and spoke of him to all that looked for the redemption of Israel. Et haec, ipsa hora superveniens, confitebatur Domino : et loquebatur de illo omnibus, qui exspectabant redemptionem Israel.
The reference to light in verse 32 is embodied in the tradition of blessing candles on this day:
A light to the revelation of the Gentiles, and the glory of thy people Israel. lumen ad revelationem gentium, et gloriam plebis tuae Israel.
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