A reading from the first letter of saint John (2:3-11)
In this way we know
that we have come to know him,
if we keep his commandments.
Whoever says, ‘I know him’
and does not keep his commandments
is a liar,
and truth has no place in him.
But anyone who does keep his word,
in such a one God’s love has truly reached perfection.
By this we know
that we are in God.
Whoever claims to remain in him
must act as he acted.
My dear friends,
this is not a new commandment I am writing for you,
but an old commandment
that you have had from the beginning;
the old commandment is the word you have heard.
Yet in another way,
I am writing a new commandment for you –
and this is true for him and for you –
since darkness is passing away
and the true light is already shining.
Whoever claims to be in light
but hates a brother or sister
is still in darkness.
Whoever loves a brother or sister remains in the light
and has nothing to cause a stumble.
But whoever hates a brother or sister is in darkness
and is walking about in darkness
not knowing the way to go,
because the darkness has brought blindness.
Knowledge of Jesus Christ is demonstrated by living his commandments. Through keeping his ‘word’ (logos), the ‘love’ (agape) of God reaches perfection in the person. One who claims to ‘remain’ (menein) in him must imitate him, acting ‘as he acted’, must ‘walk’ (peripatein) as he walked. For the first time in the letter John addresses his hearers as ‘beloved’ (agapetoi), as ‘dear friends’, for he is about to speak of a special commandment. It is not ‘new’ (kaine) but ‘old’ (palaia). Yet it has become new, because the darkness is being banished by the ‘true light’. Love of the brothers and sisters shows one is living in the light. There is no ‘scandal’ (skandalon), no cause for others to stumble, in a person who loves brothers and sisters. But the one who hates is lost in the darkness, for ‘the darkness has blinded his eyes’.
Psalm 96 (95) proclaims a new song for the God who works wonders among all the peoples.
A reading from the holy gospel according to Luke (2:22-35)
And when the days were complete for them to be purified in keeping with the Law of Moses, they took him up to Jerusalem to present him to the Lord – as it is written in the Law of the Lord: Every first-born male shall be called holy to the Lord and also to offer in sacrifice, in accordance with what is prescribed in the Law of the Lord, a pair of turtledoves or two young pigeons. Now in Jerusalem there was a man named Simeon. He was a righteous and devout man, looking forward to the consolation of Israel, and the Holy Spirit rested on him. It had been revealed to him by the Holy Spirit that he would not see death until he had seen the Christ of the Lord. Prompted by the Spirit he came into the Temple; and when the parents brought in the child Jesus to do for him what the Law required, Simeon himself took him into his arms and blessed God and said:
Now, Master, you are letting your servant
go in peace according to your word;
for my eyes have seen your salvation
which you have made ready in the presence of all nations;
a light for revelation to the gentiles
and for the glory of your people Israel.
As the child’s father and mother were wondering at the things that were being said about him, Simeon blessed them and said to Mary his mother, ‘Look, he is destined for the fall and for the rise of many in Israel, destined to be a sign that is opposed – and a sword will pierce your soul too – so that the thoughts of many may be laid bare.’
Going up to Jerusalem to observe the requirements of their faith, Mary and Joseph, with their child Jesus, are rewarded by an encounter with the ‘man named Simeon’, who is described as ‘just’ (dikaios) and ‘devout’ (eulabes), and as one who awaited the ‘consolation’ (paraklesis) of Israel. The holy Spirit, who inspires him, is mentioned three times in three verses. Simeon stands at the end of the line of those who longed to ‘see what you see’ and to ‘hear what you hear’ (10:24). The ‘salvation’ (soterion) which he now sees is prepared ‘in the presence of all nations’. This Jewish holy man can see beyond the confines of his nation, describing the child he embraces as ‘a light (phos) for revelation to the gentiles’, and ‘for the glory (doxa) of your people Israel’. Simeon blesses ‘his father and mother’, speaks of the child as ‘a sign that is opposed’, and foresees that ‘a sword’ will pierce Mary’s soul.
How does Simeon come to recognise the ‘Christ of the Lord’?
The coming of Christ ‘reveals the thoughts of many’.