Meeting the Lord

meeting-basil-menologion

Meeting of the Lord in the Temple, February 2, 2014
Rev. Fr. Andrew Stephen Damick

In the name of the Father and of the Son and of the Holy Spirit, one God. Amen.

We arrive now at the fortieth day from our Lord’s birth, when His mother and foster father Joseph bring Him to the Temple in Jerusalem to fulfill what was written in the Law of Moses concerning the first-born son of any family, that he should be dedicated to the Lord and a worthy sacrifice be offered as part of this special moment in the life of the family. The Lord Jesus is received there into the arms of the righteous Simeon, who had been waiting to see the promised Messiah for many long years and then prophesied about what was to come for this newly-born King of the Jews.

There is so much that may be said here that we do not have time to say it all, but today, on this great feast, I would like us to meditate on a few things.

First, we are brought to consider that this same custom is retained in the Orthodox Church, though it is altered in a few ways. On the fortieth day from a child’s birth, he and his mother come to the church and are received there by the priest. The priest prays over both the child and his mother, and then carries the child into the church temple.

The prayers for the mother are said to provide a preparation for her to be received back into the communion of the Eucharist. She has stayed home for these forty days and has been out of communion for an extended time. Normally, when someone has been absent from communion for at least three Sundays, he is in essence excommunicated and needs to be brought back in to communion through the mystery of confession. But a new mother has been absent from communion involuntarily and for a laudable reason. Yet that separation has occurred. Thus, instead of receiving her back into communion through confession, these special prayers are said on the fortieth day from her giving birth.

Prayers are also said for the child, and there is variation here between different Orthodox traditions. In some cases, these prayers of “churching” are done only after the child has been baptized. In our tradition, however, these prayers are said before the baptism and include content hoping that the child will soon be baptized, which can occur even immediately. Indeed, for many reasons it is preferable to baptize a child as soon as possible after this point.

I want to draw our attention to one particular detail here, one of the ways in which the Church has altered the Jewish custom. In the Law of Moses, it is only the first-born son who is brought in this way into the Temple. Yet we bring every child, whether boy or girl, first-born or last-born. Why is that?

It is because the reason we bring children to the church temple on their fortieth day includes not only the Jewish notion of dedication to God and thanksgiving for the birth of a child, but also we add to it identification with Christ. Jews dedicated the first-born sons because Moses told them to, but we Christians dedicate all our children because Christ Himself deigned to be dedicated in this way. And imitating Christ and becoming one with Christ is available not only to first-born sons but to every human person.

This broadening of such customs fits in with the larger narrative of how the Church has appropriated and received its Jewish inheritance. Prior to the coming of Christ, the Jews were the chosen people and had access to a revelation not given to the rest of mankind. But with the coming of Christ, the age of the New Israel is inaugurated, and every human person is now welcome to enter into the New Israel, whatever his nationality, ethnicity or status from birth. There is no one who cannot become one with Christ. And so we bring all of our children to begin their life of becoming one with Christ by this custom of dedication on the fortieth day from their birth.

Besides our personal connection with this feast, however, there is also something cosmic going on. This is not only a moment that each of us can connect to individually, but it is a moment in the Big Story, the story of how God is saving the world, which is what gives it its power and meaning. When we bring our forty day old children to be dedicated here in this holy temple, we are not only asking for a blessing for them and their mothers but we are also entering them into the cosmic narrative of salvation itself.

For we see here the passing of one covenant and the inauguration of another. The Old Covenant, represented here in the person of Simeon, is nearing its final days. The age of the ethnic, biological definition of Israel is coming to a close, and a age of entrance into the New Israel through baptism is now dawning. The age of shadows and figures is passing, and the age of direct revelation in its fullness has now come.

Here in that Temple in Jerusalem that was made for the worship of God before the Incarnation now comes the incarnate God-man Himself. He is being dedicated to the Lord, but He is Himself the Lord. This earthly mother, accompanied by a foster-father, offers Him up to the heavenly Father, and He is offered up in the Temple that was made to worship Him.

Here, the Creator is being held in the arms of His creation. Here, the One Who is infinite and omnipotent appears as finite and helpless, sheltered from harm in the arms of His own creatures, whom He Himself shelters from harm. His parents come full of hope for the future of this child, and yet it is He Who is hope itself, the hope of all the ends of the earth, the hope of every creature.

It is such a beautiful, powerful moment. I love this feast because of how tenderly, how gently, how poetically it teaches us about the incarnation of the Son of God, met here in the Temple as both the Son of God and the Son of Mary.

As we contemplate this great feast of the Church, we should see ourselves becoming part of this story. The Meeting of the Lord in the Temple is not just “the reason” that we bring forty day old babies to the Church, though we can indeed understand it that way. Rather, this is one of many ways in which we enter into the life of Christ.

Because He is born into this world, we meet Him there. When He is dedicated in the Temple, we meet Him there. When He is baptized, we meet Him there. When He suffers and dies, we meet Him there. And when He is raised from the dead and ascends into Heaven, we meet Him there. Wherever Christ is, that is where we long to be.

We join ourselves to every part of His life and experience, not just in terms of mental remembrance but in mystical solidarity and identity with the God Who became man. We go to be with Him because we want to know Him, to be one with Him, to receive the divine power by grace that is His by nature.

And so here we have another opportunity to meet Him. So let us go out to meet Him, this Lord of glory Who became incarnate as a little child and is now being brought by His blessed mother and His righteous foster father into the Temple of His own glory.

Let us not only dedicate our little children in imitation of Christ’s dedication, but let us dedicate ourselves—perhaps again, perhaps for the first time—so that we may also be found held in the arms of the righteous Simeon, so that we also may see the salvation that he saw and know the mercy and peace and beauty of the Lord that will last not only into our departure from this life as it did with him, but also through all eternity.

To our Lord Jesus Christ therefore be all glory, honor and worship, with His Father and Holy Spirit, now and ever, and unto ages of ages. Amen.

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