De purificatione beatae Mariae
The Meaning of the Feast
The chapter introduces the feast of the Purification, explaining its origins in Levitical law and the theological reasons for Christ and Mary's submission to it.
The Purification of the Virgin Mary took place forty days after the Lord's birth; this feast is commonly known by three names: Purification, Hypapante, and Candlemas. It's called the Purification because on the fortieth day after the Lord's birth, the Blessed Virgin came to the temple to be purified according to the custom of the Law, even though she wasn't bound by that law. The Levitical law had commanded this. It stated that a woman who had conceived and given birth to a son was unclean for seven days—unclean, that is, from the company of people and from entering the temple. But once the seven days were complete, she was indeed made clean regarding the company of people, yet she remained so for another thirty-three days. This was the period during which she was unclean for entering the temple. Finally, after the forty days were complete. On that day, she entered the temple and offered the child along with the required gifts. If, however, she had given birth to a girl, the days were doubled, both regarding her association with others and her entry into the temple. Why, then, the Lord commanded that on the fortieth day... ...the child should be offered in the temple, there can be a threefold reason. The first is so that we might understand that, just as the child on the fortieth... ...day is brought into the material temple, so too on the fortieth... ...day from conception, the soul is infused into the body as if into its own temple, as is stated in the Scholastic History, although natural philosophers say that on the forty-sixth... ...day the body is perfected. The second is so that, just as the soul on the fortieth... As the soul, once infused into the body, is stained by that very body, so too is it after forty days. By entering the temple on that day, the soul is more fully purified from that stain through the offerings. Third, it should be understood that those who are willing to keep the ten commandments with the faith of the four evangelists deserve to enter the heavenly temple. When a female is born, the days required for entry into the temple are doubled, just as they are doubled for the formation of the body; for just as in forty days... In those days the male body is organized and perfected, and on the fortieth day the soul is infused, as is often the case; likewise, the female body is perfected in eighty days, and on the eightieth day the soul is infused, as is often the case. But why the female body is perfected in the womb twice as slowly as the male body, and why the soul is infused into it—setting aside natural reasons—a threefold reason can be assigned. First, because Christ was to assume flesh in the male sex to honor it and bestow greater grace upon it, He willed that the boy be formed more quickly and the mother be purified more quickly. Second, because the woman sinned more than the man, her hardships in the world were doubled compared to the man's, so they had to be doubled interiorly in the womb. A third reason helps us understand that, in a sense, woman burdened God more than man did, because she sinned more. For God is, in a way, burdened by our wicked deeds, as He Himself says through Isaiah. “You have made Me serve in your sins.” And He says it again through the Psalm. “I have labored, enduring.” Therefore, the blessed Virgin was not bound by this law of purification, because she didn't conceive through the seed of man, but through a mystical breathing of the Spirit. This is why Moses added the phrase “having received seed,” even though it wasn't necessary regarding other women, who all conceive by receiving seed; but he added it, as Bernard says, because he feared he might be casting blasphemy upon the Mother of the Lord. Yet He willed to...
Humility and the Remedies of Grace
Christ's submission to the law is presented as a model of humility and a fulfillment of the various remedies instituted against original sin.
She submitted herself to this law for four reasons. The first reason is to provide an example of humility; Bernard says, "Truly, blessed Virgin, you have no cause for purification, nor do you need it, but did your Son not need circumcision?" Be among women as one of them, for your Son is likewise in the midst of the children. This humility was not only on the part of the mother, but also on the part of the Son, who likewise wished to submit himself to the law in this way. In his birth, he acted as a poor man; in his circumcision, as a poor and sinful man; and today, as a poor, sinful, and servant man. He was poor in that he chose the offering of the poor; he was a sinner in that he wished to be purified with his mother; and he was a servant—insofar as it relates to the likeness—in that he wished to be redeemed and later wished to be baptized, not to cleanse any fault, but to show his supreme humility. For Christ wished to take upon himself all the remedies instituted against original sin, not because he needed them in any way, but to show us his supreme humility and to demonstrate that those remedies were good for their own time. Five remedies against original sin were instituted over the course of time, three of which, according to what Hugh of Saint Victor says, were instituted in the Old Law: namely, offerings, tithes, and the immolation of sacrifices, through which the work of our redemption was most clearly expressed. For the mode of redeeming was expressed through the offering, the struggle itself through the sacrifice (in which there was the shedding of blood), and the redeemer himself through the tithe, because man is signified by the ten drachmas. The first remedy, therefore, was the offering, from which Cain offered gifts to God from the fruits of the earth, and Abel from his flocks. The second was the tithe, from which Abraham offered tithes to the priest Melchizedek; for according to Augustine, whatever was cared for was tithed. The third was the offering of sacrifices; for these sacrifices, as Gregory says, were against original sin, because it was required that at least one of the parents be faithful, and sometimes both could be unfaithful. Therefore, the fourth remedy arrived, namely circumcision, which was effective whether the parents were faithful or unfaithful; but because that remedy could not apply only to males and could not open the gate of paradise, baptism followed, which is common to all and opens the gate of heaven. Christ seems to have assumed the first remedy in a certain way when the Lord was offered in the temple by his parents; he assumed the second remedy in a certain way when he fasted for forty days and nights, for because he had nothing with which to pay the tithes of goods, he at least offered to God the tithes of his days. He assumed the third when his mother offered a pair of turtledoves or two young pigeons for him so that a sacrifice might be made from them, or when he offered himself as a sacrifice on the cross. The fourth, when he allowed himself to be circumcised; the fifth, when he received baptism from John. The second reason is to fulfill the law. For the Lord hadn't come to abolish the law, but to fulfill it.✦ If he had broken the law in this, the Jews could have excused themselves by saying, 'We don't accept your teaching, because you are unlike our fathers and don't observe the traditions of the law.' Today, Christ and the Virgin submitted themselves to a threefold law. First, to the law of purification, as a sign of virtue, so that after we have done everything well, we might say that we are useless servants.✦ Second, to the law of redemption, as an example of humility; third, to the law of offering, as an example of poverty. The third reason is to bring the law of purification to an end. For just as darkness ceases when light arrives and shadows retreat when the sun arrives, so too, with the arrival of true purification, the typical purification ceased. For our true purification arrives there—that is, Christ—who is called purification in an active sense, because he purifies us through faith, according to what is said: 'faith purifying their hearts.'✦ Hence, from now on, fathers are not bound to the payment, nor mothers to the purification or entry into the temple, nor children to that redemption. The fourth reason is to instruct us on how we are to be purified.
The Symbolism of the Offering
The text details the specific offerings made in the temple and the symbolic significance of the birds, candles, and the meeting with Simeon.
According to the law, there are five ways to be purified from infancy, though three are prohibited. These are the ways we, too, should be purified: by oath, which signifies renouncing sin; by water, which signifies baptismal washing; by fire, which designates the infusion of spiritual grace; by witnesses, who represent the multitude of good works; and by war, which signifies temptation. The blessed Virgin, coming to the temple, offered her Son and redeemed Him with five shekels. It should be noted that some firstborn were redeemed, like those of the twelve tribes, who were redeemed with five shekels. Others were not, like the firstborn of the Levites, who were never redeemed but, upon reaching adulthood, always served the Lord in the temple. Likewise, the firstborn of clean animals were not redeemed but offered to the Lord. Some were exchanged, like the firstborn of a donkey, which was swapped for a sheep; others were killed, like the firstborn of a dog. For since Christ was of the tribe of Judah, which was one of the twelve tribes, He had to be redeemed. They also offered a pair of turtledoves or two young pigeons to the Lord for Him; this was the offering of the poor, while a lamb was the offering of the rich. The text doesn't say 'young turtledoves,' but 'young pigeons,' because young pigeons are always available, whereas young turtledoves are not, even though adult turtledoves are always found. Nor is it called a 'pair of pigeons' as it is a 'pair of turtledoves,' because the pigeon is a lustful bird—and therefore God did not want it offered in His sacrifice—whereas the turtledove is a chaste bird. But hadn't the blessed Virgin Mary received many weights of gold from the Magi just a little while before? It seems, therefore, that he could easily have bought a lamb. But it must be said that, according to Bernard, the Magi undoubtedly offered great weights of gold, for it is not likely that such kings would have offered cheap gifts to such a child; yet, as some think, the blessed Virgin did not keep it for herself, but immediately gave it to the poor, or perhaps she reserved it to provide for the upcoming seven-year journey to Egypt, or perhaps they did not offer such things in great quantity, since they were offering this as a mystical sign. The expositor notes three offerings made by the Lord: the first was made of him by his parents, the second for him by the birds, and the third he made himself on the cross for humanity. The first shows his humility, because the Lord of the law submitted himself to the law; the second shows his poverty, because he chose the offering of the poor; the third shows his charity, because he gave himself up for sinners. The characteristics of the turtledove are contained in these verses: The turtledove seeks the heights, moans as it sings, announces the coming of spring, lives chastely, dwells in solitude, keeps its young warm at night, and avoids dead flesh; meanwhile, the characteristics of the dove are noted in these verses: It gathers grain, it flies, and it avoids dead bodies; it lacks gall, it mourns for its companion, and it touches with kisses; the rock provides its nest, it flees from the enemy seen in the river, it does no harm with its beak, and it feeds its twin chicks well. Secondly, this feast is called Hypapante, which means 'representation,' because Christ was presented in the temple; or Hypapante, which means 'meeting,' because Simeon and Anna met the Lord when he was being offered in the temple. It is derived from 'hypa,' meaning 'to go,' and 'anti,' meaning 'against.' Then, however, Simeon took him into his arms. It should be noted that a threefold overshadowing, or emptying, occurred here regarding our Savior. The first is the emptying of Truth; for He who is the Truth—who leads every person through Himself, who is the Way, into Himself, who is the Life—allowed Himself to be led by others today, when, as it says, they brought in the child Jesus, and so on. The second is the emptying of Goodness, since He who alone is holy and good chose to be purified along with His mother, as if He were unclean. The third is the emptying of Majesty, since He who sustains all things by the word of His power allowed Himself to be received and carried in the arms of an old man today; yet He was the one carrying the one who carried Him, according to the saying: the old man carried the child, but the child ruled the old man. Then, however, Simeon blessed Him, saying: 'Now, Master, you dismiss your servant,' and so on.
The Light of the World
The feast is explored through the symbolism of candles, the purity of the Virgin, and the instruction of the faithful in faith and intention.
Symeon calls him by three names: salvation, light, and the glory of the people of Israel. The reason for this triple name can be understood in four ways: first, in terms of our justification, so that he is called 'salvation' because he remits guilt—since 'Jesus' is interpreted as 'Savior' from the fact that he will save his people from their sins—'light' by giving grace, and 'glory of the people' by giving glory. Second, in terms of our regeneration: first, the child is exorcised and baptized, and thus cleansed from sin (referring to the first); second, a lighted candle is given to him (referring to the second); third, he is offered at the altar (referring to the third). Fourth, in terms of today's procession: first, the candles are blessed and exorcised; second, they are lit and placed in the hands of the faithful; third, they enter the church with songs; fourth, in terms of the triple naming of this feast, for it is called 'purification' regarding the cleansing of guilt, through the fact that he is called 'salvation'. It is called 'Candlemas' regarding the illumination of grace, through the fact that he is called 'light'; it is called 'Hypapante' regarding the bestowal of glory, through the fact that it is said: 'the glory of your people Israel.' For then we will meet Christ in the air. Alternatively, it can be said that Christ is praised in this canticle as peace, as salvation, as light, and as glory. Peace, because he is the mediator; salvation, because he is the redeemer; light, because he is the teacher; glory, because he is the rewarder. Third, this feast is also called 'Candlemas' because lighted candles are carried in the hands. There are four reasons why the Church ordained that we carry candles in our hands on this day: the first is to eliminate an erroneous custom. For in ancient times, on the first of February, the Romans would illuminate the city all night long with candles and torches in honor of Februa, the mother of Mars (who was the god of war), so that her son might grant them victory over their enemies, whose mother they honored so solemnly; and that period was called a lustrum. The Romans also sacrificed in February to Februus—that is, to Pluto and the other gods of the underworld—on behalf of the souls of their ancestors, so that they might be appeased; therefore, they offered them solemn sacrifices and kept watch all night, insisting on their praises with candles and lit torches. Furthermore, as Pope Innocent notes, the women of Rome used to celebrate a festival of lights during these days, which originated from certain fables told by the poets. They say that Proserpina was so beautiful that Pluto, the god of the underworld, desired her, kidnapped her, and made her a goddess. Her parents searched for her for a long time through forests and groves with torches and lights, and the women of Rome, reenacting this, used to go around with torches and lights. And because it is difficult to abandon long-held customs, the Christians who had converted from paganism to the faith found it hard to give up these kinds of pagan practices; therefore, Pope Sergius changed this custom for the better, so that Christians would illuminate the whole world every year on this day with lit candles and blessed tapers in honor of the holy Mother of the Lord, so that the solemnity would remain, but would be performed with a different intention. Second, it is to show the purity of the Virgin. Some people, hearing that the Virgin was purified, might think she actually needed purification. But to show that she was entirely pure and radiant, the Church ordained that we carry lighted candles, as if the Church were saying in that very act: 'Blessed Virgin, you don't need purification; you are all-shining, all-radiant.' She truly didn't need purification, for she hadn't conceived through the seed of man, and she had been most perfectly cleansed and sanctified in her mother's womb. She was so glorified and cleansed in her mother's womb and at the coming of the Holy Spirit that not only did no inclination toward sin remain in her at all, but the power of her holiness extended and poured out to others, such that it extinguished all motions of carnal desire in them. Hence the Jews say that although Mary was most beautiful, no one could ever feel lust for her, and the reason is that the power of her chastity pierced everyone who looked at her and repelled all lustful desires in them. Therefore she is compared to a cedar, because just as a cedar kills snakes with its scent, so her holiness radiated in others, so that it extinguished all motions in the flesh. It killed the snakes. She is also compared to myrrh, because just as myrrh kills worms, so her holiness kills carnal desires. She had this prerogative over other saints sanctified in the womb and other virgins, because their holiness and chastity were not poured out into others, nor did they extinguish carnal motions in others; but the power of the Virgin's chastity pierced even the hearts of the unchaste to the core and immediately rendered them chaste toward her. Third, to represent today's procession. For Mary, Joseph, Simeon, and Anna made an honorable procession today and presented the child Jesus in the temple. So we, too, hold a procession and carry in our hands a lighted candle—by which Jesus is signified—and bring it into the churches. For there are three things in a candle: the wick, the wax, and the fire. Through these, three things that were in Christ are signified: for the three signify the flesh of Christ, which was born of the Virgin Mary without corruption of the flesh, just as bees produce wax without any mixing; the wick hidden in the wax signifies the most pure soul hidden in the flesh; and the fire, or light, signifies the divinity, because our God is a consuming fire.1 Hence someone says this: I carry this candle in honor of the holy Mary; accept through this wax the true flesh born of the Virgin. Through the light, the divine presence, and the height of Majesty. The soul is the lamp, hidden within the flesh as its rich fuel. Fourth, for our instruction. We are taught this: if we want to be purified and clean before God, we must possess three things within ourselves—namely, true faith, blessed action, and right intention. For a candle lit in the hand is faith joined with good works; and just as a candle without a flame is said to be dead, and a flame by itself without a candle does not shine but appears dead, so too is action said to be dead without faith, and faith without good works. The lamp hidden inside the wax, however, is right intention; hence Gregory says: let your work be done in public, but let your intention remain in secret.
Miracles of Devotion
The chapter concludes with two miraculous accounts demonstrating the power of devotion to the Blessed Virgin and the efficacy of the feast.
A certain noble lady had a great devotion to the Blessed Virgin. She had built a chapel near her home and, having her own chaplain, wanted to hear Mass in honor of the Blessed Virgin every day. But as the feast of the Purification of the Blessed Virgin approached, the priest went away on business, and the lady couldn't have Mass that day—or, as it is read elsewhere, she gave away everything she could, including her clothes, for the love of the Virgin. So, since she had given away her cloak and couldn't go to church, she had to remain that day without Mass. Grieving deeply over this, she entered her chapel, or room, and prostrated herself before the altar of the Blessed Virgin. Then, suddenly caught up in a trance, she seemed to be placed in a beautiful and splendid church. Looking around, she saw a great crowd of virgins entering the church, led by a most beautiful virgin crowned with a diadem. When they had all taken their places in order, a crowd of young men appeared and also sat down in order. Then, someone carrying a large bundle of candles gave a candle first to the virgin who led the others, and afterwards distributed them to the other virgins and young men. Finally, he came to that lady and offered her a candle, which she gladly accepted. Then, looking through the choir, she saw two candle-bearers, a subdeacon, a deacon, and a priest dressed in sacred vestments proceeding to the altar, as if they intended to celebrate the solemnities of the Mass. It seemed to her that the acolytes were Vincent and Lawrence, the deacon and subdeacon were two angels, and the priest was Christ himself. Once the confession was finished, two beautiful young men walked into the middle of the choir and began the Mass in a loud and very devout voice, and the others in the choir followed along. When it came time for the offering, the Queen of Virgins and the other virgins, along with the others in the choir, offered their candles to the priest, as is the custom, kneeling on their knees; but when the priest waited for that noblewoman to offer her candle to him, and she refused to go, the Queen of Virgins sent a messenger to her, saying that she was being rude to keep the priest waiting so long. She replied that the priest should proceed with his Mass, because he was not offering her candle to her. Then the Queen sent another messenger, to whom she replied in the same way, that she would not give the candle given to her to anyone, but was holding onto it out of devotion. The Queen of Virgins then commanded the messenger, "Go and ask her again to offer the candle; if she doesn't, take it from her by force." When the messenger went and she refused to listen to his request, he told her he had orders to take it from her by force. He tried to take the candle from her with great force, but she held it tighter and defended herself bravely. As a long struggle ensued and the candle was pulled back and forth violently, it suddenly broke; half remained in the messenger's hand and the other... ...half remained in the lady's own hand. At this violent breaking, she suddenly came to herself and, finding herself by the altar where she had placed herself, discovered the broken candle in her hand. Marveling greatly at this, she gave immense thanks to the Blessed Virgin, who did not allow her to remain without Mass that day, but made her participate in such a service. She carefully put the candle away and kept it as a most precious relic; and it is said that everyone who was touched by it at that time was immediately freed from whatever illness they were suffering from. Another woman, while pregnant, dreamed one night that she was carrying a banner stained blood-red. When she woke up, she immediately lost her senses; the devil mocked her so severely that it seemed to her that the Christian faith she had held until then was sitting between her breasts, and yet it was constantly slipping away. Since she could not be cured by any means, she spent the night in a church of the Blessed Virgin on the feast of the Purification and received complete healing.
Read the original Latin
Purificatio virginis Mariae quadragesimo die post nativitatem domini faeta est: consuevit autem illud festum tribus nominibus appellari, scilicet purificatio, hypopanti et candelaria. —Purificatio autem dicitur, ex eo quod quadragesima die a nativitate domini beata virgo ad templum venit, ut secundum legis consuetudinem mundaretur, cum tamen sub illa lege non teneretur. Praeceperat autem lex Levitic. XII, quod mulier, quae suscepto semine filium peperisset, immunda esset septem diebus, immunda scilicet a consortio hominum et ab ingressu templi. Sed completis septem diebus munda quidem efficiebatur, quo ad consortium hominum, sed adhuc usque ad XXXIII. diem, quo ad ingressum templi immunda erat. Tandem completis XL diebus XL. die templum intrabat et puerum cum muneribus offerebat.
Si vero feminam peperisset, duplicabantur dies et quo ad consortium hominum et quo ad ingressum templi. Quare autem dominus praecepit, ut XL. die puer in templum offerretur, triplex potest esse ratio. Una, ut per hoc intelligatur, quod sicut puer XL. die in materiale templum inducitur, sic et XL. die a conceptione, ut saepius anima in corpus tanquam in suum templum infunditur, sicut dicitur in scholastica hystoria, licet physici dicant, quod XLVI. diebus corpus perficiatur. Secunda, ut sicut anima XL.
die corpori infusa ab ipso corpore maculatur, sic XL. die templum ingrediens per hostias ab ipsa macula amplius expietur. Tertia, ut per hoc detur intelligi, quod in templum coeleste mererentur ingredi, qui decem praecepta cum fide quattuor evangelistarum voluerint observare. n pariente vero feminam duplicantur dies, quo ad templi ingressionem, sicat et duplicantur quo ad corporis formationem, nam sicut in XL. diebus corpus masculi organisatur et perficitur, et in XL die anima infunditur, ut saepius, sic corpus feminae in LXXX perficitur et LXXX die anima ut saepius iuspiratur. Quare autem duplo corpus feminae tardius perficitur in utero, quam corpus viri et ei anima infunditur, omissis rationibus naturalibus triplex ratio assignari potest. Prima, quoniam Christus assumturus erat carnem in sexu virili, ut ipsum sexum honoraret et ampliorem sibi gratiam faceret, voluit, ut puer citius formaretur et mater citius mundaretur. Secunda ut, quoniam mulier plus peccavit quam vir, sic et aerumnae ejus ab aerumnis viri duplicatae sunt exterius in mundo, sic ut duplicari debuerunt interius in utero.
Tertia vero per hoc intelligi detur, quod mulier quodammodo plus fatigavit Deum quam vir, ex eo quod amplius deliquit. Deus enim quodammodo in nostris pravis operibus fatigatur, unde ipse dicit Ysai. XLIIL: servire me fecisti in peccatis tuis. Et iterum dicit per Psalm. : laboravi sustinens. — Beata igitur virgo huic legi purificationis non tenebatur, quia non peperit suscepto semine, sed mistico spiramine. Unde Moyses addidit: suscepto semine, cum tamen necesse non erat quantum ad alias mulieres, quae omnes suscepto semine pariunt, sed ideo addidit, ut dicit Bernardus, quia timuit, in matrem domini blasphemiam irrogare. Voluit tamen in.
hoc se subdere legi propter quattuor rationes. Prima ratio est, ut exemplum humilitatis daret; unde dicit Bernardus: vere beata virgo, non habes causam nec tibi opus est purificatione, sed numquid filio tuo opus erat circumcisione? Esto inter mulieres tamquam una illarum, nam et filius tuus sic est in medio puerorum. Haec autem humilitas non solum fuit ex parte matris, sed etiam ex parte filii, qui similiter voluit se in hoe subdere legi, nam in nativitate se habuit ut pauper homo, in circumcisione ut pauper et peccator homo, sed hodie ut pauper et peccator et servus homo; ut pauper in eo, quod oblationem pauperum elegit, ut peccator in eo, quod ipse eum matre voluit expiari, ut servus ) quantum scilicet ad similitudinem in eo, quod voluit redimi et etiam voluit postmodum baptisari, non propter culpam purgandam, sed propter ejus humilitatem maximam ostendendam. Nam omnia remedia contra originale peccatum instituta Christus in se assumere voluit, non quia aliquatenus indigeret, sed ut humilitatem suam maximam nobis estenderet et ut illa remedia pro tempore suo bona fuisse monstraret. Quinque enim remedia contra ipsum originale peccatum per processum temporis instituta sunt, quorum tria, secundum quod dicit Hugo de sancto Victore, in lege veteri instituta sunt, scilicet oblationes, decimationes et sacrificiorum immolationes, per quae maxime opus nostrae redemtionis exprimebatur. Nam modas redimendi exprimebatur per oblationem, ipsum prelium per sacrificium, in quo erat sanguinis effusio, ipsum redemtem per decimationem, quia homo significatur per X drachmam. Primum ergo remedium fuit oblatio, unde Cayn obtulit Deo munera de frugibus et Abel de gregibus.
Secundum fuit decimatio, unde et Abraham Melchisedech sacerdoti decimas obtulit, Nam secundum Augustinum decimabatur, quod curabatur. Tertium fuit sacrificiorum immolatio, ipsa enim sacrificia, secundum quod dicit Gregorius, erant contra originale peccatum: quia tamea exigebatur, ut ad minus alter parentüm fidelis esset, et aliquando utrique infideles esse poterant. Ideo advenit quartum remedium scilicet circumcisio, quae, sive parentes fideles essent sive infideles, valebat, Sed quia illud remedium non poterat convenire nisi solis maribus nec januam paradisi poterat aperire, ideo successit et baptismus, qui est communis omnibus et januam coeliaperit. Primum igitur remedium Christus quodammodo assumsisse videtur, quando dominus in templo a parentibus est oblatus, secundum remedium quodammodo assumsit, quando XL diebus et noctibus jejunavit; quia enim non habebat, unde solveret decimas rerum, saltem Deo obtulit decimas dierum. Tertium assumsit, quando mater ejus par turturum aut duos pullos columbarum pro eo obtulit, ut inde sacrificium fieret, vel quando in cruce se sacrificium obtulit. Quartum, quando se circumeidi permisit, quintum, quando a Johanne baptisma suscepit. Secunda ratio est, ut legem impleret. Non enim venerat dominus legem solvere, sed adimplere.
Nam si in hoc legem solvisset, potuissent se Judaei excusare et dicere: quoniam doctrinam tuam non recipimus, ex eo quod dissimilis es patribus nec legis traditiones observas. Triplici autem legi hodie se ) Christus et virgo subjecit. Primo legi purificationis in significationem virtutis, ut, postquam omnia bene fecerimus, dicamus, quod servi inutiles sumus. Secundo legi redemtionis ad exemplum humilitatis; tertio legi oblationis ad exemplum paupertatis. Tertia ratio est, ut legem purificationis terminaret, Sicut enim adveniente luce cessant tenebrae et adveniente sole recedit umbra, sic et adveniente purificatione vera cessavit purificatio typica. Ibi enim advenit vera purificatio nostra, id est Christus, qui active dicitur purificatio, ex eo quod nos per fidem purificat, secundum quod dicitur: fides purificans corda eorum. Hine enim est, quod nec de caetero patres tenentur ad solutionem, nec matres ad purificationem vel templi ingressionem, nec filii ad illam redemtionem. Quarta ratio est, ut nos purificandos instrueret.
Quinque autem modis fit purgatio ab infantia secundum jura, licet tres inhibeantur, secundum quos et nos purgari debemus, scilicet juramento, quod significat peccati abrenuntiationem, aqua, quae significat baptismalem ablutionem, igne, qui designat spiritualis gratiae infusionem, testibus, qui designant bonorum operum multitudinem, bello quod siguificat tentationem. Veniens autem beata virgo ad templum filium suum obtulit ct cum quinque siclis redemit. Notandum enim, quod quaedam primogenita redimebantur sicut primogenita duodecim tribuum, quae redimebantur quinque siclis, quaedam non redimebantur, sicut primogenita levitarum, quae nunquam redimebantur, sed cum in adultam aetatem perveniebant, semper in templo domino serviebant, et sic primogenita mundorum animalium, quae iterum non redimebantur, sed domino offerebantur. Quaedam commutabantur, ut primogenitum asini, quod commutabatur in ovem, quaedam occidebantur, ut primogenita canis. Cum enim fuit Christus de tribu Juda, quae fuit una XII tribuum, propter quod debuit redimi. Obtulerunt etiam pro eo domino par turturum ant duos pullos columbarum : haec enim erat oblatio pauperum, sed agnus oblatio divitum. Non autem dixit pullos turturum, sed pullos columbarum , quia pulli coIumbarum semper inveniuntur, pulli autem turturum non semper inveniuntur, turtures autem semper inveniuntur; nec dicitur par columbarum, sicut parturtarum, quia columba est avis libidinosa et ideo in sacrificio suo Deus noluit offerri, turtur autem est avis pudica. Sed nonne beata virgo Maria paullo ante a magis multa pondera auri receperat?
Videtur ergo, quod bene potuerit agnum unum emere. Sed dicendum, quod sine dubio secundum Bernardum magi magna pondera auri obtulerunt, quia non est verisimile, quod tales reges tali puero vilia munera obtwissent, sed tamen beata virgo, ut aliquibus videtur, illud sibi non retinuit, sed statim pauperibus erogavit, vel forte in Aegyptum peregrinationi per septennium imminenti provide reservavit, vel forte non in magna quantitate talia obtulerunt, cum hoc in significationem misticam offerrent. Ponit antem expositor tres oblationes de domino factas: prima facta est de ipso a parentibus, secunda pro ipso de avibus, tertiam fecit ipse in cruce pro hominibus. Prima ostendit ejus humilitatem, quia dominus legis se legi subjecit, secunda paupertatem, quia pauperum oblationem elegit, tertia caritatem, quia se pro peccatoribus tradidit. Proprietates turturis habentur his versibus:
Alta petit turtur, cantando gemit, veniens ver Nuntiat et caste vivit solusque moratur, Pullos nocte fovet ) morticinumque fugit Proprietates vero columbae his versibus notantur:
Grana legit, volitat, sociata cadavera vitat, Felle caret, plangit socium, per oscula tangit, Petra dat huic nidum, fugit hostem in flumine visum, Rostro non laedit, geminos pullos bene nutrit. Dicitur secundo haec festivitas hypopanti, quod idem est, quam repraesentatio, ex eo quod Ghristus est in templo praesentatus vel hypopanti, quod idem est quam obviatio, qnia Symeon et Anna obviaverunt domino, cum offerretur in templo, et dicitur ab hypa, quod est ire, et anti, quod est contra. Tunc autem accepit eum Symeon in ulnas suas. Et notandum, quod triplex obumbratio sive exinanitio hic de salvatore nostro facta est. Prima est exinanitio veritatis, ille enim, qui est veritas, quae omnem hominem per se ipsum, quae est via, in se ipsum, quae est vita, ducit, hodie ab aliis se duci permisit, cum inducerent, inquit, puerum Jesum ete. Secunda exinanitio benitatis, quoniam ille, qui solus sanctus et bonus est, tamquam inmundus voluit cum matre expiari. Tertia est exinanitio majestatis, quoniam ille, qui est portans omnia verbo virtutis snae, hodie in ulnis senis se recipi et portari permisit, qui tamen portabat portantem se secundum illud: senex puerum portabat, puer autem senem regebat. Tunc autem Symeon benedixit eum dicens: nunc dimittis servum tuum domine ete.
Et appellat eum Symeon tribus nominibus, scilicet salutare lumen et gloriam plebis Israel. Ratio autem hujus triplicis nominis potest quadrupliciter sumi; primo penes nostram justificationem, ut dicatur salutare remittendo culpam, quia Jesus interpretatur salvator ex eo qued salvum faciet populum, scilicet peccatis eorum, lumen daudo gratiam, gloriam plebis dando gloriam. Secundo pene nostram regenerationem, nam primum pner exorcisatur et baptizatur et sic a peccato mundatur, quo ad primum, secundo candela accensa ei datur quo ad secundum, tertio ad altare offertur quo ad tertium, quarto penes hodiernam processionem, Nam primo candelae benedicuntur et exorcisantur, secundo accenduntur et in manibus fidelium dantur, tertio ecclesiam cum canticis ingrediuntur, quarto penes triplicem hujus festi denominationem, nam dicitur purificatio quo ad purgationem culpae, per hoc quod dicitur salutare. Dicitur candelaria quo ad iltuminationem gratiae per hoc quod dicitur lumen, dicitur hypopanti quo ad collationem gloriae per hoc, quod dicitur: gloriam plebis tuae Israel. Tane enim occurremus obviam Christo in aéra. Vel potest dici, quia laudatur Christus in hoc cantico ut pax, ut salus, ut lux, ut gloria. Pax, quia mediator est, salus, qnia redemtor, lux, quia doctor, gloria, quia praemiator. Dicitur et tertio hoc festum candelaria ex eo, quod candelae accensae in manibus portantur.
Quare autem ecclesia hoc ordinaverit, ut scilicet in hac die candelae accensae in manibus portentur, possunt assignari quattuor rationes: primo propter removendam erroneam consuetudinem. Romani enim olim in calendis Februarii ad honorem Februae matris Martis, qui erat Deus belli, urbem de quinto in quintum annum cum cereis ct facibus tota nocte illustrabant, ut filius suus iis victoriam de inimicis concederet, eujus matrem tam solemniter honorarent, et illud spatium dicebatar lustrum. Romani etiam in Februario sacrificabant Fehrno, id est Plutoni et caeteris Diis infernalibus et hoc pro animabus antecessorum suorum, ut ergo propitiarentur eorum, ideo et iis solemnes hostias offerebant et tota nocte eorum laudibus insistenies cum cereis et accensis facibus vigilabant. — Mulieres etiam Romanorum, ut ait Innocentius papa, his diebus festum luminarium exercebant, quod a quibusdam fabulis poetarum originem traxit. Ajunt enim, quod Proserpina fuit adeo speciosa, quod Pluto Deus infernalis eam conenpiscens ipsam rapuit et Deam eam fecit. Parentes autem sui per silvas et nemora cum facibus et luminaribus eam multo tempore quaesierunt et istud mulieres Romanorum repraesentantes cum facibus et luminaribus circuibant. Et quoniam difficile est consueta relinquere, christiani de gentibus ad fidem conversi difficile poterant relinquere hujusmodi consuetudines paganorum ideoque Sergius papa hanc consuetudinem in melius commnta1i vit, ut scilicet christiani ad honorem sanctae matris domini omni anno in hac die totum mundum cum accensis candelis et benedictis cereis illustrarent, ut solemnitas quidem staret, sed alia intentione fieret. Secundo propter ostendendam virginis puritatem.
Aliqui enim audientes virginem purificatam possunt credere ipsam purificatione indiguisse. Ut vero ostendatur, quod tota fuit puríssima et splendida, ideo ordinavit ecclesia, ut luminosos cereos bajulemus ac si in ipso facto dicat ecclesia: virgo beata purificatione non indiges, sed tota rntilas, tota splendes. Vere enim purificatione non indigebat, quae ex suscepto semine non conceperat, et in matris utero perfectissime mundata et sanctificata erat. Adeo autem fuit in matris utero et in adventu spiritus sancti glorificata et mundata, quod non solum aliquod inclinamentum ad peccatum in ea penitus non remansit, sed etiam virtus sanctitatis ejus usque ad alios extendebatur et transfundebatur, ita quod in aliis omnes motus carnalis concupiscentiae extinguebat. Unde dicunt Judaei, quod cum Maria pulcherrima fuerit, a nullo tamen unquam potuit concupisci, et ratio est, quia virtus snae castitatis cunctos adspicientes penetrabat et omnes in iis concupiscentias repellebat. Unde comparatur cedro, quia sicnt cedrus serpentes odore interficit, ita ejus sanctificatio in aliis radiabat, ut omnes motus in carne !) serpentes occidebat. — Comparatur ctiam myrrhae, quia sicut myrrha interficit vermes, sic ejus sanctitas concupiscentias carnales, et hanc praerogativam habuit prae caeteris sanctificatis in ntero et virginibus, quia eorum sanctitas et castitas in alios non transfundebatur ncc carnales motus in aliis exstinguebat, virtus autem castitatis virginis etiam impudicorum corda medullitus penetrabat et ea quo ad ipsam protinus casta reddebat.
Tertio propter repraesentandam hodiernam processionem. Nam Maria et Joseph et Symeón et Anna hodie honorabilem processionem fecerunt et puerum Jesum in templum praesentaverunt. Sic et nos processionem facimus et cereum accensum, per quem significatur Jesus, in manibus bajulamus et usque in ecclesias deferimus. Tria enim sunt in cera: lychnus, cera et ignis. Per haec significantur tria, quae fuerunt in Christo, nam tria significant carnem Christi, quae nata est de Maria virgine sine corruptione carnis, sicut apes ceram gignunt sine alterutrum commixtione, yehnus in cera latens significat animam candidissimam in carne latentem, ignis vero sive lumen significat divinitatem, quia Deus noster ignis consumens est. Unde quidam sic ait:
Hanc in honore piae Candelam porto Mariae, Accipe per ceram Carnem de virgine veram.
Per lumen numen Majestatisque cacumen.
Lychnus est anima Carne latens praeopima. Quarto, propler instructionem nostram. In hoc enim instruimar, quod, si volumus ante Deum esse purificati et mundi, tria in nobis habere debemus, scilicet fidem veram, actionem beatam, intentionem rectam. "Nam candela in manu accensa est fides cum operatione bona et sicut candela sine lumine dicitur esse mortua et lumen per sese sine candela non lucet, sed mortuum esse videtur, sic et operatio sine fide et fides sine bono opere mortua esse dicitur. Lychmus autem intus in cera occultatus est intentio recta, unde Gregorius: sic sit opus in publico, ut tamen intentio maneat in occulto.
Quàedam matrona nobilis in beatam virginem maximam devotionem habebat. Haec quandam capellam juxta domum suam construxerat et proprium capellanum habens omni die missam de beata virgine audire volebat. Appropinquante autem festo purificationis beatae virginis sacerdos ob quoddam suum negotium longius secessit et domina die illo missam habere non potuit, vel, ut alibi legitar, omnia quae habere poterat et vestimenta pro amore virginis dabat. Unde cum chlamidem dedisset et ad ecclesiam ire non posset, sine missa illa ea die manere oportebat. De quo cum plurimum doleret, ecclesiam propriam seu cameram intravit, et ante altare beatae virginis se prostravit. Tuuc subito in excessum mentis facta, videbatur sibi, se in quadam ecclesia pulcherrima et speciosa collocatam esse, et respiciens vidit turbam maximam virginum in ecclesiam venientem, quas quaedam virgo pulcherrima dyademate coronata praeibat, cumque omues per ordinem consedissent, ecce turba alia juvenum, qui et ipsi juxta ordinem consederunt, et ecce quidam maximum cereorum fascem deferens cereum primo virgini, quae caeteras anteibat, dedit et postea aliis virginibus et juvenibus tribuit, deinde ad illam matronam venit et cereum obtulit, quem illa libenter accepit. Tunc per chorum respiciens vidit duos ceroferarios, subdyaconum, dyaconum et sacerdotem sacris indutos vestibus ad altare procedentes, tamquam missarum sollemuia celebrare volentes. Videbatur antem sibi, quod acoliti essent Vincentius et Laurentius, dyaconus et subdyaconus duo angeli, et sacerdos autem Christus.
Facta autem confessione duo pulcherrimi juvenes in medium chori ierunt et officium missae alta voce et devotissime inceperunt et caeteri, qui in choro erant, prosequuntur. Cum autem ad oblationem ventum fuisset, regina virginum et caeterae virgines cum aliis, qui erant in choro, cereos suos sacerdoti, ut moris est, flexis genubus obtulerunt, cum autem sacerdos illam matronam exspectaret, ut sibi cereum suum offerret, et illa ire nollet, misit ad eam regina virginum per nuntium, quod rusticitatem faceret, quod sacerdotem tamdiu exspectare permitteret. Ila autem respondit, quod sacerdos in missa sua procederet, quia cereum "suum sibi non offerret, Tanc iterum regina alium nuntium misit, cui similiter illa respondit, quod cereum sibi datum penitus nulli daret, sed illum ex devotione teneret. Regina antem virginum nuntio praecepit dicens: vade et iterum eam roga, ut cereum offerat si non autem, ipsum de manibus ejus violenter auferas. Cumque nuntius ivisset et illa rogantem audire recusaret, dixit se in mandatis habere, ut ipsum ab ea violenter auferret. Tunc ille cum magna violentia cereum ipsum auferre conabatur, illa autem fortius tenebat et se viriliter defendebat, cumque longa fieret altercatio et hinc inde cereus violentius traheretur, subito cereus fractus est et medietas in manu nuntii et alia. medietas in manu ipsius dominae remansit. Ad hanc igitur vehementem fractionem illa subito ad se rediit et se juxta altare, ubi se posuerat, inveniens cereum fractum in manu sua reperit, de quo valde admirans immensas gratias beatae virgini reddidit, quae eam sine missa illa die remanere non permisit, sed tali officio interesse fecit.
llla autem cereum diligenter reposuit et pro maximis reliquiis reservavit, sed et omnes, ut dicitur, qui tunc tangebantur de eo, a quacumque detinebantur infirmitate, protinus liberabantur.
Quaedam alia matrona cum esset gravida, quadam nocte in somnis vidit se portare quoddam vexillum, quod colore sanguineo erat tinctum. — Evigilans autem continuo sensum amisit, quam dyabolus adeo ludificabat, ut videretur sibi, quod christianam fidem, quam hactenus habuerat, inter mamillas haberet et tamen continuo exiret. Quae cum nullatenus curari possel, in quadam ecclesia beatae virginis in festo purificalionis peruoctavit et integram sanitatem recepit.
Scripture echoes
- ↩Matt.5.17 — Do not think that I came to abolish the Law or the Prophets; I did not come to abolish, but to fulfill.
- ↩Luke.17.10 — So also you, when you have done all that was commanded you, say, 'We are unworthy servants; we have only done what we were obligated to do.'
- ↩Acts.15.9 — and he made no distinction between us and them, cleansing their hearts by faith.
Notes
- 1 ↩The Latin text uses 'yehnus', a likely corruption of 'lychnus' (wick).
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