Présentation
de la Vierge Marie
Cet épisode de la vie de
la Vierge Marie ne se trouve pas dans les quatre évangiles, mais dans un livre
apocryphe, le "protévangile de Jacques". La piété populaire et
la spiritualité mariale en furent marquées, car elle soulignait bien la
disponibilité de la Vierge Marie, à l'égard de la volonté divine. Tant en
Orient qu'en Occident, cette fête connut un grand succès. Marie est bien
prédestinée à devenir le temple vivant de la divinité. La scène est toute
simple, selon cet évangile apocryphe: Anne
et Joachim voulurent remercier Dieu de la naissance de cette enfant.
Ils la lui consacrèrent. Lorsqu'elle eut trois ans, Marie fut conduite au
Temple, un prêtre l'accueille par des paroles qui ressemblent au Magnificat et
l'enfant s'assied sur les marches de l'autel. "Tout le peuple d'Israël
l'aima". Cette fête est attestée dès le VIe siècle.
- vidéo : Présentation de Marie au temple de Jérusalem - DPTNproductions, université pontificale de la Sainte Croix
Au lendemain de la dédicace de la basilique Sainte-Marie-la-Neuve près du mur
du Temple de Jérusalem, l'Église célèbre la consécration que fit d'elle-même à
Dieu dès son enfance la future mère de Dieu, sous l'action de l'Esprit Saint,
dont la grâce l'avait comblée dès sa conception immaculée.
SOURCE : https://nominis.cef.fr/
Presentazione della Beata
Vergine Maria
Giotto, Presentazione di Maria
Vergine al Tempio (1303-1306),
affresco; Padova, Cappella degli Scrovegni
Giotto
di Bondone (1267-1337): Marias fremstilling i tempelet (ca 1305), Cappella
Scrovegni (Arena-kapellet) i Padova
La Présentation de la
très Sainte Vierge au Temple
Les parents qui aiment
vraiment Dieu Lui ont, de tout temps, consacré leurs enfants, avant et après
leur naissance. Parmi les Juifs, existait de plus l'usage de consacrer quelques
fois à Dieu les enfants en bas âge; on les amenait au Temple, où avait lieu la
cérémonie de la consécration, puis ils habitaient dans les dépendances du
Temple et servaient les prêtres et les lévites dans leurs fonctions. Nous avons
des exemples de cette consécration spéciale dans la personne de Samuel et de
quelques autres saints personnages. Il y avait aussi des appartements pour les
femmes dévouées au service divin.
L'Évangile ne nous
apprend rien de l'enfance de Marie; Son titre de Mère de Dieu efface tout le
reste. Mais la tradition est plus explicite; elle nous apprend que la Sainte
Vierge, dans Son enfance, fut solennellement offerte à Dieu dans Son Temple.
Cette présentation est le sujet de la fête qu'on célèbre aujourd'hui. Ce
sacrifice de Marie enfant renferme toutes les conditions du plus parfait
sacrifice: il a été prompt, généreux, joyeux, sans retour, sans réserve.
Combien il dut être agréable au Seigneur! Marie n'avait que trois ans, mais
dans son âme la Trinité prenait déjà toutes Ses complaisances, et Dieu marquait
le jour prochain où Elle ajouterait à tant d'autres gloires l'auréole
incomparable de la maternité divine. Où mieux que loin du monde, dans
l'enceinte du temple, Marie se fût-Elle préparée à Sa mission? Douze années de
recueillement, de prière, de contemplation, telle fut la préparation de l'Élue
de Dieu.
Voici, d'après saint
Jérôme, comment se divisait la journée de Marie au Temple: Depuis l'aurore
jusqu'à 9 heures du matin, Elle priait; de 9 heures à 3 heures Elle
s'appliquait au travail des mains; ensuite Elle se remettait à la prière,
jusqu'au moment où arrivait l'ange qui Lui apportait Sa nourriture. Elle était
toujours la première aux veilles, la plus appliquée à l'étude, la plus fervente
dans le chant des psaumes, la plus zélée dans les oeuvres de charité, la plus
pure parmi les vierges ses compagnes, la plus parfaite dans la pratique de
toutes les vertus. Marie, au jour de Sa Présentation, nous apparaît comme le
porte-étendard de la virginité chrétienne. Après Elle viendront des légions
innombrables de vierges consacrées au Seigneur, dans le monde ou à l'ombre des
autels; Marie sera leur éternel modèle, leur patronne dévouée, leur guide sûr
dans les voies de la perfection.
Abbé L. Jaud, Vie
des Saints pour tous les jours de l'année, Tours, Mame, 1950
SOURCE : http://magnificat.ca/cal/fr/saints/la_presentation_de_la_tres_sainte_vierge.html
Presentazione della Beata
Vergine Maria
Bartolo di Fredi (1330–1410), Presentation
of Mary in the Temple, circa 1360, tempera and gold on wood, 29 x 43, Honolulu Museum of Art
Marie consacrée au
Seigneur (Protévangile de Jacques)
Comme Samuel, Marie est
consacrée au Seigneur parce qu'elle est un don de Dieu (Protévangile de
Jacques, IV).
Marie est préservée de
tout contact mondain: elle est la consacrée au Seigneur (VI).
L'auteur veut souligner
que Marie est toute relative à Dieu et se maintient dans une pureté la plus
absolue en étant toute relative au Seigneur.
« Quand elle eut six
mois, sa mère la mit à terre, pour voir si elle se tenait debout. Et, après
avoir marché sept pas, elle revint vers le giron de sa mère. Et sa mère la prit
dans ses bras, disant : Aussi vrai que vit le Seigneur mon Dieu, tu ne
marcheras pas sur cette terre jusqu'à ce que je te conduise au Temple du
Seigneur. Et elle fit un sanctuaire dans sa chambre ; et elle ne permettait pas
que l'enfant prit rien de profane ou d'impur. Et elle invita les filles des
Hébreux qui étaient sans tache, et elles la divertissaient. »[1]
Le Protévangile décrit la
présentation de Marie au temple à l'âge de trois ans.
« L'enfant atteignit
l'âge de trois ans et Joachim dit : "Appelez les vierges sans tache des
Hébreux et qu'elles prennent des lampes et qu'elles les allument et que
l'enfant ne se retourne pas en arrière et que son esprit ne s'éloigne pas de la
maison de Dieu." Et les vierges agirent ainsi et elles entrèrent dans le
temple.
Et le prince des prêtres
reçut l'enfant et il l'embrassa et il dit : "Marie, le Seigneur a donné de
la grandeur à ton nom dans toutes les générations, et, à la fin des jours, le
Seigneur manifestera en toi le prix de la rédemption des fils d'Israël."
Et il la plaça sur le
troisième degré de l'autel, et le Seigneur Dieu répandit sa grâce sur elle et
elle tressaillit de joie en dansant avec ses pieds et toute la maison d'Israël
la chérit. » (Protévangile de Jacques, chapitre VII)
Marie entre dans le Saint
des Saints, l'endroit le plus sacré d'Israël:
« Marie demeurait dans le
Temple du Seigneur comme une colombe et recevait de la nourriture de la main
d'un ange. »[2]
Marie aurait ensuite
appartenu à l'institution des vierges tisseuses : on croyait que le voile du
Temple tissé par ces vierges servait pour recouvrir le Saint des Saints
considéré comme un "corps humain" et pour revêtir l'ange-Ruah, son
gardien, identifié avec le messie, son fils :
« [Joseph a pris Marie
sous sa garde.] Or il y eut un conseil des prêtres, disant : "Faisons un
voile pour le Temple du Seigneur". Et le prêtre dit : "Appelez-moi
les vierges sans tache de la tribu de David". [...] Et ils les firent
entrer dans le Temple du Seigneur. Et le prêtre dit : "Tirez au sort
laquelle filera l'or, l'amiante, le lin, la soie, le bleu, l'écarlate et la
pourpre véritable". Et à Marie échurent la pourpre véritable et
l'écarlate. »[3]
Avec ces symboles non historiques
mais efficaces, l'auteur veut faire comprendre la montée spirituelle de cette
fille, à la rencontre à son Dieu, se nourrissant des paroles divines, se
sanctifiant quotidiennement pour devenir temple elle-même un véritable et
vivant Saint des Saints, digne de tisser le corps du Fils de Dieu.
L'auteur veut surtout
continuellement souligner l'innocence absolue de Marie : elle restait dans le
Temple et prenait sa nourriture des mains d'un ange - en effet, dans la
tradition hébraïque Adam et Ève tant qu'ils restaient dans l'innocence, étaient
nourris par les anges.
[1] Protévangile de
Jacques 6 ; texte dans Ecrits apocryphes chrétiens, sous la direction de F. BOVON
et P. GEOLTRAIN, La Pléiades, Paris 1997, p.87
[2] Protévangile de
Jacques 7 ; ibid., p.89
[3] Protévangile de
Jacques 10 ; ibid., p.91
A. GILA
SOURCE : http://www.mariedenazareth.com/11636.0.html?&L=0
.jpg)
Presentazione della Beata
Vergine Maria
Présentation de la Vierge
Marie
Au jour de la fête de la
Présentation de Marie au Temple, la liturgie se réfère à des textes non
canoniques. Comme les évangiles ne parlent pas de l'enfance de la Vierge, des
auteurs inconnus, pour contenter de pieuses curiosités, l'ont racontée en
donnant d'aimables détails sur sa venue, enfant, au Temple de Jérusalem. Le
principal de ces textes a été traduit au XVI° siècle par l'érudit français
Postel qui l'a intitulé le Protévangile de Jacques (premier évangile), C'est,
sans doute, le plus ancien évangile de l'enfance, composé au milieu du II°
siècle et probablement en Egypte ; le texte nous est parvenu dans des versions
en grec, syriaque, arménien, éthiopien, géorgien, vieux-slave. Ce texte qui se
présente comme l'œuvre de Jacques le Mineur est déjà évoqué par saint Justin
(mort vers 165) dans le Dialogue avec Tryphon et Origène s'y réfère
explicitement dans le Commentaire de S. Matthieu. Il s'agit de la vie de Marie
racontée en style merveilleux et sans souci de vraisemblance géographique.
Quelques pieuses gens y feront tout de même des ajouts à partir du V° siècle.
Les mois se succédèrent
pour la petit fille. Lorsqu'elle eut deux ans, Joachim dit : Menons-la au
Temple du Seigneur, afin que s'accomplisse la promesse que nous avons faite,
sinon le Tout-Puissant nous avertirait et l'offrande que nous lui ferions
serait rejetée. Mais Anne répondit : Attendons la troisième année pour que
l'enfant soit en âge de reconnaître son père et sa mère. Et Joachim répondit :
Attendons !
Lorsque la petite fille
eut trois ans, Joachim dit : Appelez les filles d'Hébreux de race pure, et
qu'elles prennent chacune un flambeau, un flambeau qui ne s'éteindra pas.
L'enfant ne devra pas retourner en arrière et son cœur ne se fixera pas hors du
Temple du Seigneur. Elles obéirent à cet ordre et elles montèrent ensemble au
Temple du Seigneur. Et le prêtre accueillit l'enfant et la prit dans ses bras.
Il la bénit, en disant : Il a glorifié ton nom, le Seigneur, dans toutes les
générations. C'est en toi qu'aux derniers jours il révélera la Rédemption qu'il
accorde aux fils d'Israël ! Et il fit asseoir l'enfant sur le troisième degré
de l'autel. Et le Seigneur Dieu fit descendre sa grâce sur elle. Et, debout sur
ses pieds, elle se mit à danser. Et elle fut chère à toute la maison d'Israël.
Les parents redescendirent du Temple, et ils étaient remplis d'admiration, et
ils louaient Dieu l'enfant ne s'était pas retournée en arrière. Et Marie
demeurait dans le Temple du Seigneur, semblable à une colombe, et la main d'un Ange
la nourrissait.
Le pseudo-Matthieu, écrit
en latin vers le IX° siècle, note que Marie gravit en courant les quinze
marches du Temple.
L'origine de la fête de
la Présentation de la Vierge Marie au Temple serait peut-être palestinienne
puisque la vie de saint Jean le Silentiaire, écrite au milieu du VI° siècle par
Cyrille de Scythopolis, nous apprend qu'en novembre 543, à Jérusalem, eut lieu
la dédicace de la basilique Sainte-Marie-la-Neuve. En tous cas, à
Constantinople, la fête de la Présentation de Marie est attestée dès le VIII°
siècle, et des homélies de saint André de Crête (mort en 740) lui sont
consacrées.
Dans la crypte de Saint-Maximin
(Var), on voit, datant du V° siècle, une image de la Vierge Marie orante gravée
sur une pierre tombale avec l'inscription en mauvais latin : Marie la Vierge
servant dans le Temple de Jérusalem. Ceci étant, on ne voit pas trace, malgré
les tentatives du Pape syrien Serge I° (687 + 701), de fête de la Présentation
de la Vierge en Occident en ce temps-là. L'Angleterre la célèbre un peu avant
l'occupation normande, un calendrier hongrois la note au début du XIII° siècle,
mais le Saint-Siège ne l'admet qu'en 1372 lorsque Grégoire XI se rend aux
raisons de Pierre II de Lusignan, roi de Chypre et de Jérusalem. Dès 1373,
Charles V l'introduit en la chapelle royale de France et, l'année suivant,
convie tout le royaume à l'imiter, ce que fit aussi la Navarre. Comme Grégoire
XI rentra à Rome après avoir fait célébrer la Présentation, cette fête devint
plus importante et, peu à peu, fut adoptée par les ordres et les pays, quoique
sa date variât, et elle figure au missel romain depuis 1505 encore qu'elle fut
supprimée par Pie V entre 1568 et 1585.
Le Prêtre,
essentiellement homme de Dieu, qui doit ici-bas le représenter, poursuivre ses
intérêts sans jamais se lasser, en rappelant continuellement aux âmes,
importune, opportune, que l'unique nécessaire est de ne pas manquer son
Eternité en gâchant sa vie. Or si le séminaire est un milieu favorable à
l'ascension de l'âme, le monde où le prêtre exerce son ministère, est tout au
contraire anémiant, déprimant et démoralisateur. A la longue, même s'il est
saint, surtout s'il est sorti du séminaire avec un bagage surnaturel étriqué,
un pasteur d'âmes ne peut pas ne pas subir l'influence de l'ambiance et sentir
son idéal perdre de son mordant pour s'estomper dans l'imprécis en voyant
s'évanouir les uns après les autres les beaux rêves de sa formation et déchoir
peu à peu de sa première ferveur. A moins qu'il ne se redise souvent qu'étant
prêtre, il doit se distinguer totalement du commun des hommes pour n'avoir dans
l'esprit qu'une pensée et au cœur qu'une unique passion : Jésus, son Maître,
son modèle, le type idéal de son sacerdoce, qu’il a juré d'aimer par-dessus
tout et de servir à jamais malgré tout. C'est pour engager le Clergé dans cette
voie salutaire que M. Olier, en 1650, par une inspiration du Ciel, décidant de
donner comme fête principale aux premiers séminaires la Présentation de la
Vierge au Temple, institua, pour ce jour l'impressionnante cérémonie de la
Rénovation des Promesses cléricales.
Presentazione della Beata
Vergine Maria
La présentation de Marie
dans certains lieux de pèlerinage
Au jour de la
Présentation de la Vierge Marie au Temple, certains lieux de pèlerinages
célèbrent leur fête principale ; ainsi en est-il, dans l’archidiocèse de
Cambrai, de Notre-Dame de Cugnolles, à Avesnes. Lorsque Charles VIII, en 1494,
fit le siège d'Avesnes, les soldats français pillaient la ville sans aucune
modération. Or, à ce moment, la Sainte Vierge apparut menaçante, une baguette à
la main, et força les pillards épouvantés à s'arrêter dans leurs crimes. Tout
un peuple fut témoin de ce prodige. Les habitants d'Avesnes en célèbrent chaque
année l'anniversaire, le 21 novembre où l’on distribue au Clergé et aux fidèles
des petits gâteaux bénits qu’on appelle des cugnolles.
A l’Isle, dans
l’archidiocèse d’Avignon, on célèbre Notre-Dame de Salut, ainsi appelée en
souvenir de la cessation subite de la peste, le 21 novembre 1638, après une
procession générale de la ville.
A Nantes, on célèbre
Notre-Dame de Bon-Secours, qui, dans la basse ville, était le siège d’une
confrérie de mariniers, fondée en 1443. En 1486, les Nantais attribuèrent à
Notre-Dame de Bon-Secours que le duc de Montpensier qui assiégeait la ville, se
retirât sans causer de dommages. Menacée par les eaux pluviales, la chapelle
fut détruite en 1776 et, avant sa reconstruction, la statue fut portée à
l’église Sainte-Croix où elle resta deux ans. La reine Marie-Antoinette qui
avait financé la reconstruction, offrit une statue d’argent et, en 1778,
l’évêque de Nantes bénissait la nouvelle chapelle qui, sous la Révolution, fut
pillée, profanée, transformée en arsenal puis vendue. L’église Sainte-Croix
recueillit ce qui restait du pèlerinage à qui Pie VII accorda l’indulgence
plénière (1815).
Dans l’archidiocèse de
Tours, à Liguiel, chapelle construite en 1613, sous le vocable de Notre-Dame
des Anges, et ruinée par les révolutionnaires, on se souvient d’Elie-Marie
Besnard du Château, né à Ligueil le 21 novembre 1794, qui, faute de prêtres,
l'enfant grandissait sans avoir reçu le baptême. Un jour, cependant, les
parents apprirent qu'un prêtre vivait caché dans une maison de Ligueil et, le
12 mai 1795, le petit Elie, en cachette, et au milieu des ruines de Notre-Dame
des Anges, fut enfin baptisé. Ce souvenir était resté profondément gravé dans
la mémoire de l'enfant qui, dans sa vieillesse, résolut de réparer les ruines.
Le 15 août 1871, la chapelle fut bénite par M. l'abbé Baranger, curé de
Ligueil. Elle abrite le tombeau de celui qui la restaura.
Dans l’église
Saint-Etienne de Bar-le-Duc, au diocèse de Verdun, on célèbre la fête de
Notre-Dame du Guet. Au XII° siècle, des assiégeants, après avoir ravagé la
ville basse, se présentèrent subrepticement devant la Porte-au-Bois au-dessus
de laquelle on avait mis une statue de la Vierge à l’Enfant. Lorsqu’un soldat
jeta une tuile à la statue, en criant : Prends garde à toi, on vit la Vierge
l’attraper et la donner à l’Enfant-Jésus, pendant que le blasphémateur tombait
raide mort ; on entendit la Vierge crier : Au guet ! la ville est prise !
réveillant les gens du poste de guet qui repoussèrent les assiégeant jusque
dans la campagne. La chapelle de Notre-Dame du Guet, construite au XV° siècle,
fut rasée par les révolutionnaires et la statue, brisée en morceaux, fut
reconstituée et rendue à la piété des fidèles en 1806.
Presentazione della Beata
Vergine Maria
Prières
Marie s'exerçait au
Temple à l'exercice de la prêtrise, offrant les victimes à Dieu et offrant en
foi Jésus-Christ, sous autant de figures qu'il y avait d'hosties, voyant en
attente le sacrifice de celui qui devait sauver le monde et qui, en même temps
serait le prêtre, la victime et le temple de son propre et divin sacrifice. Que
volontiers elle offrait ces victimes, avec quel amour faisait-elle ces
fonctions, n'ayant rien de plus aimable que la vue de Jésus-Christ, le tenant
toujours dans ses mains en esprit pour le sacrifier à Dieu ! O Prêtre saint et
admirable, prêtre invisible, prêtre d'esprit, prêtre divin vivant en terre et
faisant ses saintes fonctions sans être vue des hommes, mais honorée seulement
des esprits bienheureux et chérie de Dieu même.
Jean-Jacques Olier
O Jésus, vivant en Marie,
venez et vivez dans votre serviteur, en votre esprit de sainteté, dans la
plénitude de votre puissance, en la perfection de vos voies, en la vérité de
vos vertus, en la communion de vos divins mystères, dominez toute puissance
adverse, en votre Esprit, à la gloire du Père.
Jean-Jacques Olier.
O Marie, enfant chérie de
Dieu, que ne puis-je vous offrir et vous consacrer les premières années de ma
vie, comme vous vous êtes offerte et consacrée au Seigneur dans le Temple !
mais, hélas ! ces premières années sont déjà bien loin de moi ! J'ai employé un
temps si précieux à servir le monde et vous ai oubliée en écoutant la voix de
mes passions. Toutefois il vaut mieux commencer tard à vous servir que de
rester toujours rebelle. Je viens donc aujourd'hui m'offrir tout entier à votre
service, et consacrer à mon Créateur, par votre entremise bénie, le peu de
jours qu'il me reste encore à passer sur la terre. Je vous donne mon esprit,
pour qu'il s'occupe de vous sans cesse, et mon cœur, pour vous aimer à jamais.
Accueillez, ô Vierge Sainte, l'offrande d'un pauvre pécheur ; je vous en
conjure par le souvenir des ineffables consolations que vous avez ressenties en
vous offrant à Dieu dans le Temple. Soutenez ma faiblesse, et par votre
intercession puissante obtenez-moi de Jésus la grâce de lui être fidèle. ainsi
qu'à vous, jusqu'à la mort, afin qu'après vous avoir servie de tout mon cœur
pendant la vie, je participe à la gloire et au bonheur éternel des élus. Amen.
Saint Alphonse-Marie de
Ligori.
_-_The_Presentation_of_the_Virgin_-_446811_-_National_Trust.jpg)
Presentazione della Beata
Vergine Maria
Je vous salue Marie, dans
votre Présentation !
comme une pure Hostie de
l'Abandon.
O Vierge et Mère,
par ce mystère donnez-moi
la dévotion.
Saint Louis-Marie
Grignion de Montfort.
Ouvrez-vous, sanctuaire,
portes éternelles !
Voici le temple qu'on
présente au temple,
le sanctuaire au
sanctuaire,
l'arche véritable où
repose le Seigneur
effectivement à l'arche
figurative
où il ne repose qu'en
image.
Bossuet
Presentazione della Beata
Vergine Maria
Niccolò di Buonaccorso (–1388). The Presentation of the Virgin Mary in the Temple of Jerusalem, 1379-1380, tempera on wood, 51 x 34, Uffizi
O mon Dieu, que j'eusse
bien désiré de me pouvoir vivement représenter la consolation et suavité de ce
voyage depuis la maison de Joachim jusque au Temple de Jérusalem ! Quel
contentement témoignait cette petite Infante voyant l'heure venue qu'elle avait
tant désirée ! Ceux qui allaient au Temple pour y adorer et offrir leurs
présents à la divine Majesté chantaient tout au long de leur voyage ; et pour
cet effet le royal prophète David avait composé tout exprès un psaume que la
Sainte Église nous fait dire tous les jours au divin office. Il commence par
ces mots : Bienheureux sont ceux, Seigneur qui marchent en ta voie sans macule
(Psaume CXVIII), sans tache de péché ; en ta voie, c'est-à-dire en l'observance
de tes commandements. Les bienheureux saint Joachim et sainte Anne chantaient
donc ce cantique au long du chemin, et notre glorieuse Dame et maîtresse avec
eux. O Dieu, quelle mélodie ! ô qu'elle l'entonna mille fois plus gracieusement
que ne firent jamais les anges ; de quoi ils furent tellement étonnés que,
troupe à troupe, ils venaient pour écouter cette céleste harmonie et, les cieux
ouverts, ils se penchaient sur les balustres de la Jérusalem céleste pour
regarder et admirer cette très aimable Pouponne. J'ai voulu dire ceci en
passant à fin de vous bailler sujet de vous entretenir le reste de cette
journée à considérer la suavité de ce voyage ; afin de vous émouvoir à écouter
ce divin cantique que notre glorieuse Princesse entonne si mélodieusement, et
ce avec les oreilles de votre dévotion, car le très heureux saint Bernard dit
que la dévotion est l'oreille de l'âme.
Saint François de Sales.
_-_The_Presentation_of_the_Virgin_in_the_Temple_-_Google_Art_Project.jpg)
Presentazione della Beata
Vergine Maria
Willem Vrelant (Flemish, died 1481, active 1454
- 1481), The Presentation of the Virgin Mary in the Temple of Jerusalem, circa
1460, Tempera colors, gold leaf, and ink on parchment, 25.6 x 17.3, Getty
Center
Il (Dieu) la (Marie)
séquestre du monde et la consacre à son Temple, pour marque et figure qu'elle
sera bientôt consacrée au service d'un temple plus auguste et plus sacré que
celui-ci. Là, en sa solitude, il la garde, il l'environne de sa puissance, il
l'anime de son esprit, il l'entretient de sa parole, il l'élève de sa grâce, il
l'éclaire de ses lumières, il l'embrase de ses ardeurs, il la visite par ses anges,
en attendant que lui-même la visite par ses anges, en attendant que lui-même la
visite par sa propre personne ; et il rend sa solitude si occupée, sa
contemplation si élevée, sa conversation si céleste, que les anges l'admirent
et la révèrent comme une personne plus divine qu'humaine. Aussi, Dieu est, et
agit en elle, plus qu'elle-même. Elle n'a aucune pensée que par sa grâce, aucun
mouvement que par son Esprit, aucune action que par son amour. Le cours de sa
vie est un mouvement perpétuel qui, sans intermission, sans relaxation, tend à
celui qui est la vie du Père et qui sera bientôt sa vie, et s'appelle
absolument la vie dans les Écritures (S. Jean XIV 6). Ce terme approche et le
Seigneur est avec elle, la remplit de soi-même et l'établit en une grâce si
rare, qu'elle ne convient qu'à elle ; car cette Vierge, cachée en un coin de la
Judée, inconnue à l'univers, fait un chœur à part dans l'ordre de la grâce,
tant elle est singulière.
Le cardinal Pierre de
Bérulle.
SOURCE : http://missel.free.fr/Sanctoral/11/21.php
Presentazione della Beata
Vergine Maria
Sano di Pietro (1405–1481). The
Presentation of the Virgin Mary in the Temple of Jerusalem, 1448-1452, tempera on wood, 32 x 46, Vatican Pinacoteca
Mémoire: Présentation de
la très Sainte Vierge Marie au Temple
Écrit par monique
En ce jour où l'Eglise
fait mémoire de la Présentation de la très Sainte Vierge Marie au Temple, nous
avons une pensée particulière pour toutes les vierges consacrées, nos
religieuses, toutes congrégations confondues, qui ont voué leur vie au service
de Dieu et des humbles. Union de prière à la Vierge Marie, Protectrice de la
Sainte Eglise Catholique et modèle des consacré(e)s.
Marie fut solennellement
offerte à Dieu dans son temple, selon la tradition juive. Selon les textes non
liturgiques, a Mère du Sauveur, qui méditait tout dans le silence de son cœur,
fut ainsi préparée à sa mission salvatrice durant douze années de
recueillement, de prière, de contemplation. Selon Saint Jérôme, la journée de
Marie au temple se divisait ainsi qu'il suit: depuis l'aurore jusqu'à 9 heures
du matin, Elle priait ; de 9 heures à 3 heures elle s'appliquait au travail des
mains ; ensuite elle se remettait à la prière, jusqu'au moment où arrivait sa
nourriture. Marie, au jour de sa présentation, nous apparaît comme le
porte-étendard de la virginité chrétienne. Après elles, viendront des légions
innombrables de vierges consacrées au Seigneur, dans le monde ou à l'ombre des
autels ; Marie sera leur éternel modèle, leur patronne dévouée, leur guide sûr
dans les voies de la perfection.
Presentazione della Beata
Vergine Maria
Domenico Ghirlandaio (1448–1494). The Presentation of the Virgin Mary in the Temple of Jerusalem, 1486-1490, fresco, Tornabuoni Chapel,Santa Maria Novella (Basilica of Our Lady), Florence
Présentation de Marie au
Temple
La mention de la
Présentation de Marie au Temple se trouve pour la première fois dans les
Apocryphes (Protévangile de Jacques, Évangile de la Nativité de la bienheureuse
Marie). Célébrée à Constantinople ce jour, elle fut introduite par Philippe de
Maizières, envoyé du Roi de Chypre à la Cour d’Avignon, en Occident. Grégoire
XI l’introduisit alors dans le calendrier de la Curie (1372).
Double dans le bréviaire
romain de 1550, elle fut supprimée par saint Pie V (pas de fondement
scripturaire : l’un des buts de la réforme tridentine était d’enlever des
arguments aux protestants dans ce domaine). Rétablie par Sixte-Quint en 1585
comme double en 1585 puis élevée par Clément VIII en 1602 comme double majeur
avec un nouvel office.
Leçons des Matines avant
1960
Au deuxième nocturne.
Du Livre de saint Jean
Damascène : De la foi orthodoxe.
Quatrième leçon. Joachim
choisit pour épouse, Anne, femme pleine de mérites et digne des plus grands
éloges. Comme la première Anne, affligée par l’épreuve de la stérilité, avait
obtenu, par la prière et par un vœu, de donner naissance à Samuel, celle-ci, à
son tour, par des supplications et une promesse obtint du ciel de mettre au
monde la Mère de Dieu : en cela donc aussi, elle ne le cède à aucune des femmes
les plus illustres. Ainsi la grâce (car telle est la signification du nom
d’Anne) enfanta la Souveraine (c’est ce que signifie le nom de Marie). Marie,
en effet, a vraiment été établie la Souveraine de toutes les créatures, en
devenant la Mère du Créateur. Elle voit le jour dans la maison de Joachim, dite
de la piscine probatique, et plus tard est conduite au temple ; « plantée ainsi
dans la maison de Dieu » et nourrie par l’Esprit-Saint, Marie, semblable à un
olivier fertile, devient le sanctuaire de toutes les vertus, détachant son cœur
de toutes les convoitises de cette vie et de la chair, et conservant son âme
vierge aussi bien que son corps, comme il convenait à celle qui devait recevoir
Dieu dans son sein.
Du Livre de saint
Ambroise, Évêque : Des Vierges.
Cinquième leçon. Telle a
été Marie, que sa vie est un enseignement pour tous. S’il ne vous déplaît pas
d’en entendre la preuve, nous allons vous le démontrer ; celles d’entre vous
qui aspirent à sa récompense doivent imiter son exemple. Que de vertus brillent
en cette seule Vierge ! Nous admirons en elle un mystère de pudeur, une foi
courageuse, une piété respectueuse. Vierge, elle passe sa vie dans sa demeure ;
épouse, elle se livre aux soins domestiques ; mère, elle porte son Fils au
temple. Oh ! Combien de vierges la verront s’avancer à leur rencontre ! Combien
de vierges elle pressera dans ses bras et amènera au Seigneur, disant de
chacune : Voilà celle qui n’a jamais connu d’autre alliance que celle de mon
Fils ; voilà celle qui, par une inviolable pureté, s’est toujours montrée sa
digne et fidèle épouse.
Sixième leçon. Que
dirai-je de la rigoureuse abstinence de Marie et de la multiplicité de ses bons
offices : bons offices qui semblaient dépasser les forces de la nature,
abstinence où la nature elle-même trouvait à peine le suffisant ! D’un côté,
point d’instants inoccupés ; de l’autre, des jeûnes quotidiens. Et après cela,
quand elle consentait à prendre quelque réfection, sa nourriture était des plus
ordinaires ; elle en prenait juste assez pour ne pas mourir, et rien pour
flatter son goût, il fallait que la nécessité vînt la contraindre d’accorder au
sommeil, ce qu’elle redoutait de concéder à un désir de la nature ; et lors
même que son corps reposait, son esprit veillait, repassant souvent en songe
ses lectures, ou donnant suite aux pensées interrompues par le sommeil,
s’occupant de ce qu’elle avait prémédité, ou préméditant ce qu’elle avait à
faire.
AUX VÊPRES.
Ant. au Magnificat
Bienheureuse Marie, Mère de Dieu * toujours vierge, temple du Seigneur,
sanctuaire du Saint-Esprit, vous seule avez plu à notre Seigneur Jésus-Christ
d’une manière sans exemple, alléluia.
Presentazione della Beata
Vergine Maria
Введение
во храм. Середина — третья четверть XV в. Крит
Церковно-археологический
кабинет при Московской Духовной Академии
Dom Guéranger, l’Année
Liturgique
Inférieure en solennité
aux autres fêtes de Notre-Dame, tardivement inscrite au Cycle sacré, la
Présentation semble de préférence réserver chez nous le culte de ses mystères à
la contemplation silencieuse. Dans le silence de leur prière ignorée, les
justes gouvernent la terre ; la Reine des saints, la première, fit plus par ses
mystères cachés que tous les faux grands hommes dont les gestes bruyants
prétendent constituer la trame des annales du monde.
L’Orient chantait depuis
sept siècles au moins [1] l’entrée de la Mère de Dieu dans le temple de
Jérusalem [2], quand pour la première fois [3], en 1372, Grégoire XI permit
qu’elle fût célébrée à la cour romaine d’Avignon. Or en réponse, Marie brisait
les chaînes qui depuis soixante-dix ans retenaient la Papauté captive, et
bientôt Grégoire XI rendait à Rome le successeur de Pierre.
Ainsi déjà, au Cycle
d’Occident, la Visitation nous était apparue comme le monument de l’unité
reconquise sur le schisme qui suivit l’exil.
Dès l’année 1373, à
l’imitation du Pontife suprême, Charles V de France introduisait la fête de la
Présentation dans sa chapelle du palais. Par lettres en date du 10 novembre
1374, aux maîtres et écoliers du collège de Navarre, il exprimait le désir
qu’elle fût célébrée dans le royaume entier :
« Charles, par la grâce
de Dieu roi des Francs, à nos bien-aimés : salut en Celui qui ne cesse point
d’honorer sa Mère sur la terre. Entre les autres objets de notre sollicitude,
souci journalier et diligente méditation, le premier qui occupe à bon droit nos
pensées est que la bienheureuse Vierge et très sainte Impératrice soit honorée
par nous d’un très grand amour et louée comme il convient à la vénération qui
lui est due. Car c’est un devoir pour nous de lui rendre gloire ; et nous qui
élevons vers elle en haut les vœux de notre âme, nous savons quelle protectrice
incomparable elle est pour tous, quelle puissante médiatrice auprès de son béni
Fils pour ceux qui l’honorent avec un cœur pur... Et c’est pourquoi, voulant
exciter notre fidèle peuple à solenniser ladite fête comme Nous-même nous
proposons de le faire, Dieu aidant, chacune des années de notre vie, nous en
adressons l’Office à votre dévotion à cette fin d’augmenter vos joies [4]. »
Ainsi parlaient les
princes dans ces temps. Or on sait comment dans ces mêmes années le sage et
pieux roi, poursuivant l’œuvre inaugurée à Brétigny par la Vierge de Chartres,
sauvait une première fois de l’Anglais la France vaincue et démembrée. Dans
l’État donc comme dans l’Église, à celte heure si critique pour les deux,
Notre-Dame en sa Présentation commandait à l’orage, et le sourire de Marie
enfant dissipait la nue.
La nouvelle fête,
enrichie d’indulgences par Paul II, s’était peu à peu généralisée, quand saint
Pie V, voulant alléger d’un certain nombre d’Offices le calendrier universel,
crut devoir la comprendre en ses suppressions. Mais Sixte-Quint la rétablissait
au Bréviaire romain dès l’année 1585, et peu après, Clément VIII l’élevait au
rang des Doubles-majeurs. Bientôt clercs et réguliers prenaient pour coutume de
renouveler leurs engagements sacrés en ce jour où leur commune Reine ouvrit
devant eux la voie qui conduit par le sacrifice aux prédilections du Seigneur.
Écoute, ma fille, et
vois, et prête l’oreille ; oublie ton peuple et la maison de ton père, et le
Roi convoitera ta beauté [5]. Ainsi, formulant les vœux des filles de Tyr [6],
chantait au sommet de Moriah l’Église de l’attente ; et son regard inspiré
perçant l’avenir, elle ajoutait . A sa suite viendront les vierges, ses
compagnes ; elles s’avanceront dans la joie et l’allégresse ; elles entreront
dans le temple du Roi [7].
Or donc, salué d’avance
comme le plus beau des fils des hommes [8], ce Roi, qui est le Très Puissant
[9], prélude à ses conquêtes en ce jour ; et son début, selon le mot du Psaume,
est admirable [10], Par la gracieuse enfant qui à cette heure franchit les
degrés du temple, il prend possession de ce temple, dont le sacerdoce le
reniera vainement plus tard ; car cette enfant qu’accueille aujourd’hui le
temple est son trône [11]. Dès maintenant, son parfum le précède et l’annonce
en la mère au sein de laquelle l’huile d’allégresse, coulant à flots, doit le
faire Christ entre ses frères [12] ; en elle déjà les Anges saluent la Reine dont
la virginité féconde enfantera toutes ces âmes consacrées qui réservent à
l’Époux la myrrhe et l’encens de leurs holocaustes, ces filles des rois qui
feront l’honneur de sa cour [13].
Mais la Présentation de
Notre-Dame ouvre encore à l’Église d’autres horizons. Au Cycle des Saints,
dépourvu des frontières précises qui délimitent celui du Temps, le mystère du
séjour de Marie dans le sanctuaire de l’ancienne alliance prélude, mieux que
n’aurait pu faire aucun autre, à la saison si prochaine de l’Avent liturgique.
Marie, conduite au temple pour s’y préparer dans la retraite, l’humilité,
l’amour, à ses incomparables destinées, eut aussi pour mission d’y parfaire, au
pied des autels figuratifs, la prière de l’humanité trop impuissante à faire
pleuvoir des cieux le Sauveur [14]. Elle fut, dit saint Bernardin de Sienne, le
bienheureux couronnement de toute attente et demande de l’avènement du Fils de
Dieu ; en elle, comme en un sommet, tous les désirs des saints qui l’avaient
précédée eurent leur consommation et leur terme [15].
Par son admirable
intelligence des Écritures, par sa conformité de chaque jour, de toute heure,
aux moindres enseignements et prescriptions du rituel mosaïque, Marie
découvrait, adorait partout le Messie sous la lettre ; elle s’unissait à lui,
s’immolait avec lui dans chacune des victimes immolées sous ses yeux ; et ainsi
rendait-elle au Dieu du Sinaï l’hommage, vainement attendu jusque-là, de la Loi
comprise, pratiquée, fécondée selon la plénitude qu’elle comportait pour le
Législateur. Alors Jéhovah put dire en toute vérité : Comme la pluie descend du
ciel et n’y retourne point, mais enivre la terre et lui fait produire ses
fruits ; ainsi sera ma parole : elle ne me reviendra pas inféconde, mais aura
heureusement tous les effets que j’ai voulus [16].
Supplément béni de la
gentilité non moins que de la synagogue, Marie dès lors vit dans l’Épouse du
Cantique sacré l’Église à venir. En notre nom à tous elle adressait à Celui
qu’elle savait devoir être l’Époux, sans connaître encore qu’elle l’aurait pour
fils, les appels d’un amour qui, sur ses lèvres, était bien fait pour obtenir
du Verbe divin l’oubli des infidélités passées, des dérèglements où le monde
dévoyé s’abîmait toujours plus [17]. Arche de l’alliance universelle, combien
avantageusement ne remplaçait-elle pas celle des Juifs, disparue avec le
premier temple ! C’était pour elle sans le savoir qu’Hérode, le Gentil, avait
repris la construction du second, demeuré comme désert et comme vide depuis
Zorobabel ; car le temple, aussi bien que le tabernacle qu’il remplaçait,
n’était que l’asile de l’arche destinée à porter Dieu lui-même : mais garder la
réalité fut pour le second temple une gloire plus grande [18] que d’abriter
comme le premier la figure.
Les Grecs ont fait choix,
comme Leçons de ce jour, des passages de l’Écriture qui rappellent l’entrée de
l’arche dans le tabernacle au désert [19], et plus tard dans le temple à
Jérusalem [20]. Le synaxaire, ou leçon historique de la solennité, résume les
traditions qui nous montrent la bienheureuse Vierge offerte par ses saints
parents dans la troisième année de son âge au temple de Dieu, pour y demeurer
jusqu’aux jours où, après douze années écoulées, devait s’accomplir en elle le
mystère du salut.
Au VIe siècle de notre
ère, l’empereur Justinien fit élever en l’honneur de la Présentation une église
grandiose dans la partie méridionale de la plate-forme qui avait porté le
temple et ses annexes [21].
Le siècle suivant nous
donne les strophes liturgiques ci-après, qui témoignent de l’antiquité de la
fête.
DE B. VIRGINE IN TEMPLUM
RECEPTA.
Le temple très pur du
Sauveur, le trésor sacré de la divine gloire, la brebis et la Vierge
inestimable est aujourd’hui amenée dans la maison du Seigneur ; elle y apporte
la grâce de l’Esprit-Saint, les anges de Dieu la célèbrent dans leurs chants :
c’est le tabernacle des cieux.
Quand je contemple dans
la Vierge la grâce qui s’y révèle, le comble des ineffables et très sacrés
mystères de Dieu, l’allégresse me transporte, et je ne puis comprendre
l’étonnante et inexprimable manière dont cette élue, dont cette immaculée
l’emporte à elle seule sur toute créature visible ou invisible. Lors donc que
je veux l’acclamer, ma voix et mon esprit défaillent ; pourtant j’ose l’exalter
et la glorifier comme étant le tabernacle des cieux.
Le créateur, auteur et
seigneur de toutes choses, s’est incliné vers nous dans son indicible
miséricorde et mû par sa seule clémence ; voyant tombé celui qu’il avait
façonné de ses propres mains, il en a eu pitié ; dans sa bonté compatissante,
il daigne, œuvre plus divine, le relever en s’anéantissant lui-même ; c’est
pourquoi, dans le mystère où il a résolu de prendre notre nature, il s’associe
Marie, la Vierge et l’immaculée : elle est le tabernacle des cieux.
Le rédempteur et Verbe du
Très-Haut, voulant se manifester pour nous dans la chair, introduisit donc la
Vierge sur terre, relevant par des honneurs inusités et admirables cette entrée
de la toute pure en notre monde : il fit d’elle la récompense et le fruit de la
prière, la promettant et l’annonçant par message aux justes Joachim et Anne ;
eux, ses parents, recevant avec foi l’oracle, firent avec amour et joie le vœu
d’offrir au Seigneur l’immaculée : c’est le tabernacle des cieux.
Etant donc née par divine
providence l’auguste Vierge, les saints époux, comme ils l’avaient promis, la
conduisirent au temple à son auteur. Anne, dans son allégresse, interpellant le
prêtre, s’écriait : Recevez-la, donnez-lui place au plus profond de
l’inaccessible sanctuaire, entourez-la de soins ; car c’est un fruit qui fut la
récompense de mes prières ; avec joie, dans ma foi, j’ai promis de la rendre à
Dieu son auteur : c’est le tabernacle des cieux.
Au XVe siècle et au XVIe,
on chantait en ce jour dans un grand nombre d’églises la Prose suivante,
composée sur l’acrostiche : AVE MARIA, BENEDICO TE, AMEN. Je vous salue Marie
et vous bénis. Amen.
SEQUENCE.
Dans sa profonde
providence, la Sagesse divine ordonne toutes choses comme il convient. Joachim
et Anne sont unis par le lien conjugal ; mais leur union demeure stérile.
Dans toute l’ardeur de
leur amour, par vœu sincère ensemble ils s’engagent au Seigneur : sans tarder,
s’il daigne leur donner un enfant, ils le consacreront pour toujours en son
temple.
Un Ange apparaît,
éclatant de lumière, qui leur apprend que leurs désirs sont exaucés : que par
la grâce du Roi suprême, une fille leur sera donnée, toute bénie.
Sainte dès le sein
maternel, admirable sera sa naissance, plus admirable l’enfantement par lequel,
en demeurant vierge, elle sera mère de Celui dont le Très-Haut est Père, dont
la grâce débordante ôtera le péché du monde.
Elle est née la vierge
bénie ; âgée de trois ans on la présente au temple, elle en franchit les quinze
degrés, toute parée, d’un pas ferme et rapide, sous les yeux de son père et de
sa mère.
Le temple resplendit
d’une nouvelle gloire à la présentation de l’auguste vierge : instruite
divinement et visitée des cieux, elle se réjouit avec les Anges.
A l’âge adulte où ses
compagnes sont appelées par ordre du prince des prêtres à contracter mariage,
la vierge s’y refuse d’abord ; car ses parents l’ont vouée au Seigneur, et
elle-même a résolu par vœu de garder sa virginité.
Dieu consulté répond que
la vierge doit prendre pour époux celui qu’une fleur miraculeusement éclose
aura désigné ; Joseph, ainsi élu, l’épouse et la conduit en sa maison.
Gabriel est alors député
vers la vierge, lui annonçant comment elle doit concevoir ; elle prudente,
écoute silencieuse, et considère ce que pareil message a d’insolite.
Lui cependant explique la
manière dont toutes choses s’accompliront ; la vierge croit, et aussitôt dans
l’Esprit-Saint le Verbe est conçu ; Celui que rien ne peut contenir s’enferme
en une vierge.
O vierge sans pareille,
quelle louange égalera maintenant vos mérites ! quel n’est pas l’éclat de votre
gloire ! Maintenant donc protégez-nous pour que dans la patrie nous jouissions
du fruit qui fait votre honneur.
Amen.
« Félicitez-moi, vous
tous qui aimez le Seigneur, de ce que, lorsque j’étais petite, j’ai plu au
Très-Haut [22]. » C’est l’invitation que vous nous adressez dans les Offices
chantés à votre honneur, ô Marie ; et quelle fête la justifie mieux que
celle-ci ? Quand, plus petite encore par l’humilité que par l’âge, vous montiez
si candide et si pure les degrés du temple, le ciel dut avouer que c’était
justice si désormais les meilleures complaisances du Très-Haut étaient pour la
terre. Retirée jusque-là dans l’intimité de vos bienheureux parents, ce fut
votre première démarche publique ; elle ne vous montrait aux hommes que pour
aussitôt vous dérober mieux encore à leurs yeux dans le secret de la face de
Dieu ; mais en la manière que pour la première fois vous étiez officiellement
offerte et présentée au Seigneur, lui-même sans nul doute, entouré des
puissances de sa cour, vous présentait non moins solennellement à ces nobles
esprits dont vous étiez la reine. Dans une plénitude de lumière qui n’avait
point lui précédemment pour eux, ils comprirent, en même temps que vos
grandeurs incomparables, la majesté de ce temple où Jéhovah recueillait un
hommage surpassant en dignité celui des neuf chœurs, l’auguste prérogative de
cet ancien Testament dont vous étiez la fille, dont les enseignements et les
directions allaient parfaire en vous durant douze années la formation de la
Mère de Dieu.
La sainte Église,
cependant, vous déclare imitable pour nous en ce mystère de votre Présentation
comme dans tous les autres, ô Marie [23].
Daignez bénir plus
spécialement les privilégiés que la grâce de leur vocation fait dès ici-bas
habitants de la maison du Seigneur : qu’ils soient eux aussi l’olivier fertile
[24], engraissé de l’Esprit-Saint, auquel vous compare aujourd’hui saint Jean
Damascène [25]. Mais tout chrétien n’est-il pas, de par son baptême,
l’habitant, le membre de l’Église, vrai sanctuaire de Dieu, dont celui de
Moriah n’était qu’une figure ? Puissions-nous, par votre intercession, vous
suivre d’assez près dans votre Présentation bienheureuse au pays des ombres et
des frimas, pour mériter d’être de même présentés à votre suite au Très-Haut
dans le temple de sa gloire [26].
[1] Pitra, Analecta sacra
Spicilegio Solesmensi parata, I, 275.
[2] Menaea, ad diem hanc.
[3] Ceci doit s’entendre
seulement de la fête proprement dite ; car le marbre de Berre, illustré par Le
Blant sous le n° 542 A des Inscriptions chrétiennes de la Gaule, démontre que
le fait du séjour de Marie au temple de Jérusalem était reconnu et honoré en
Occident au Ve siècle.Voir Planche 72 du même, n° 433.
[4] Launoy, Historia
Navarrae gymnasii, Pars I L I, c. 10.
[5] Psalm XLIV, 11, 12.
[6] Ibid. 13.
[7] Ibid. 15, 16.
[8] Ibid. 3.
[9] Ibid. 4.
[10] Ibid. 5.
[11] Psalm. XLIV. 7.
[12] Ibid.8.
[13] Ibid. 9, 10.
[14] Isai. XLV, 8.
[15] Bernardin. Sen. Pro
festivitatibus V. Marias, Sermo IV, art. 1, c. 3.
[16] Isai. LV, 10, II.
[17] Olier, Vie
intérieure de la T. Sainte Vierge, Présentation.
[18] Agg. II, 10.
[19] Exod. XL.
[20] III Reg. VIII.
[21] C’est aujourd’hui la
mosquée El-Aksa.
[22] Deuxième R/. du
premier Nocturne à l’Office ordinaire de N.-D.
[23] Lectio 2a IIi Noct.
ex AMBR.de Virginibus II.
[24] Eccli. XXIV, 19.
[25] Lectio Ia IIi Noct.
ex Damasc. de Fide orthodoxa, IV.
[26] Collecte du jour.
Presentazione della Beata
Vergine Maria
Master of Schloss Lichtenstein (fl. circa 1430–circa 1450),
Tempelgang Mariens, circa 1445, 101 x 49.5, Kunsthistorisches Museum, Belvedere, Vienna, Austria
Bhx Cardinal
Schuster, Liber Sacramentorum
La mention de la
présentation de Marie au temple par ses parents, à l’âge de trois ans, pour y
être élevée à l’ombre du tabernacle, se trouve pour la première fois dans les
Apocryphes, par exemple dans le Protévangile de Jacques et dans l’Évangile de
Nativitate beatae Mariae. Ce fait est d’ailleurs si conforme à ce que la
dévotion catholique conçoit et ressent relativement à la vie immaculée de Marie
non décrite dans l’Évangile, qu’il jouit également de la faveur des fidèles.
C’est ainsi que, sur une patène antique, ornée de figures bibliques, on voit la
sainte Vierge dans l’attitude d’une orante, avec cette inscription barbare :
MARIA MENESTER DE TEMPLO
CEROSALE
Marie, servante du temple
de Jérusalem.
La fête de la
présentation de Marie au temple était célébrée à Constantinople le 21 novembre,
bien avant que Michel Comnène, en 1166, la mît au nombre de celles où étaient
défendues les séances judiciaires.
En Occident, cette fête
fut introduite par les soins de Philippe de Maizières, envoyé du roi de Chypre
à la cour papale d’Avignon. Le messager décrivit sous des couleurs si
brillantes cette solennité orientale à Grégoire XI, que celui-ci se décida à
l’introduire dans le calendrier de la Curie (1372). La messe est du Commun,
Salve, sancta parens, sauf la première collecte.
Prière. — « Seigneur qui
avez voulu qu’en ce jour fût présentée au temple la bienheureuse et toujours
vierge Marie, demeure du Saint-Esprit, accordez-nous par son intercession de
pouvoir un jour être présentés nous aussi dans le temple de votre gloire. »
Marie est présentée au
temple par ses parents, pour que cette tige immaculée de Jessé, sur laquelle
devait éclore la fleur de Nazareth, fût gardée, comme en une serre, à l’ombre
du sanctuaire. Quelle leçon pour tous, mais spécialement pour les parents, qui
ne pourront jamais mieux conserver l’innocence de leurs enfants qu’en les
habituant de bonne heure à fréquenter le sanctuaire, à écouter la parole
divine, à participer souvent aux sacrements. La vertu est une fleur délicate
qui réclame mille soins et précautions mais qui, surtout, demande à être
préservée de l’influence d’un entourage nuisible.
Presentazione della Beata
Vergine Maria
Paolo Uccello (1397–1475). The
Presentation of the Virgin Mary in the Temple of Jerusalem, circa 1435, fresco, 335 x 420, Prato Cathedral
Paolo
Uccello (1397-1475): Marias fremstilling i tempelet (ca 1435), Duomo, Prato
Dom Pius Parsch, le Guide
dans l’année liturgique
« C’est aujourd’hui la
préface des complaisances de Dieu (l’« eudoxie » du Gloria des anges) et
l’annonce de la Rédemption du genre humain ; dans le temple de Dieu la Vierge
est vraiment présentée et le Christ annoncé à tous. Disons-lui nous aussi à
haute voix : Salut, instrument de la Rédemption divine ! » (Contakion des
Grecs)
La Présentation de Marie.
— L’objet de la fête ne figure pas dans la Sainte Écriture, mais dans les
apocryphes, spécialement dans ce que l’on nomme le protévangile de Jacques.
Après que la future naissance de Marie lui eut été annoncée par un ange, sainte
Anne aurait fait vœu de consacrer l’enfant au Seigneur. C’est pourquoi on la
porta, après sa naissance, dans une sainte maison où avaient seules accès les
vierges d’Israël. Puis, à l’âge de trois ans, elle fut conduite au Temple. Elle
y fut élevée comme une colombe et recevait la nourriture de la main d’un ange.
Telle est la légende. — La fête fut célébrée en Orient dès le VIIIe siècle et
elle y avait même le caractère de solennité chômée. La fête est désignée en
Orient sous la dénomination suivante : L’entrée de la Mère de Dieu au Temple.
Elle fut introduite dans l’Église Romaine par un envoyé du roi de Chypre qui
séjourna à la cour des papes à Avignon (1371). Sixte IV la rendit obligatoire
pour l’Église universelle en 472. Pie V supprima la fête, mais elle fut
rétablie quelques années plus tard.
La Messe est du commun
(Salve sancta). L’Oraison propre demande pour nous la grâce « d’être présentés
aussi un jour dans le temple de la gloire de Dieu ». Nous voyons comment la
liturgie rapporte tout à notre transfiguration et à notre sanctification (une
pensée du temps). Aujourd’hui nous voulons célébrer l’Offertoire de la messe en
union avec Marie s’offrant au Temple. Quel entier abandon de la part de Marie
et quelles complaisances de la part de Dieu dans cette offrande de la Mère de
Dieu !
La prière des Heures. —
Saint Ambroise nous trace un beau portrait de la vie cachée de Marie : «
Quelles innombrables vertus brillent dans la Vierge incomparable ! Sanctuaire
de la pureté, étendard de la foi, soumission de la piété ! Vierge à la maison,
elle s’empresse comme associée au service divin, comme mère au Temple. Ô
combien de vierges elle accueille par ces mots : « Voici celle qui a gardé dans
une pureté immaculée le berceau de mon Fils, la chambre nuptiale. » A quoi bon
rappeler avec quelle modération elle prenait sa nourriture, avec quelle
abondance elle pratiquait ses devoirs (religieux) ? Cette abondance a dépassé
les forces de la nature, cette modération a presque fait défaut aux besoins de
la nature. Ici pas d’interruption, là des jours de jeûne successifs. Et, si le
désir de refaire ses forces se présentait, la nourriture, ordinairement la
première venue, servait plutôt à empêcher la mort qu’à procurer un plaisir. En
Marie la recherche du sommeil n’en précédait jamais le besoin. Et, encore,
l’âme continuait-elle de veiller pendant que le corps se reposait : en dormant
elle pensait à ce qu’elle avait lu ou bien, interrompant le sommeil, elle
continuait la lecture, ou bien elle exécutait les résolutions prises ou bien
elle en prenait de nouvelles. »
SOURCE : http://www.introibo.fr/21-11-Presentation-de-la-Bse
Presentazione della Beata
Vergine Maria
Fra Carnevale (1425–1484), Présentation
de la Vierge Marie au Temple, circa 1467, Museum of Fine Arts, Boston
L’enfance de la Vierge
saisie par les plus grands peintres
Margot
Giraud | 20 novembre 2018
Jean-Pierre
Dalbéra I CC BY 2.0
Même le plus assidu
lecteur des Évangiles peinera à se représenter la Vierge dans sa tendre enfance
: c'est normal, car le récit de la vie de Marie avant l'Annonciation ne fait
pas partie du canon biblique. Cela n'a pas empêché l'Église de fêter, le 21
novembre, un événement qui y est rapporté : la présentation de Marie au temple
par ses parents, dont les plus grands peintres ont donné de superbes
représentations.
L’Évangile
de Jacques ou Nativité de Marie est un protoévangile,
c’est-à-dire un récit qui se déroule avant les faits rapportés par les
Évangiles canoniques. Comme son titre originel l’indique, il est entièrement
dédié à Marie, depuis
sa naissance miraculeuse jusqu’à la nativité du Christ. Tout commence
quand Anne et Joachim, affligés de ne pouvoir donner naissance à un enfant,
voient enfin leur prière exaucée : en remerciement à Dieu, ils décident de confier
leur fille âgée de trois ans au grand prêtre du Temple. La présentation de
Marie au Temple est un épisode glorieux dont les peintres s’emparèrent pour
honorer la mère du Seigneur.
Découvrez en images
comment les peintres représentèrent la Vierge enfant gravissant les marches du
Temple :
SOURCE : https://fr.aleteia.org/2018/11/20/savez-vous-a-quoi-ressemble-lenfance-de-la-vierge
Presentazione della Beata
Vergine Maria
Presentation
of the Blessed Virgin Mary
About
the Feast
Commemorates the
presentation of the Blessed
Virgin as a child in
the Temple where, according to tradition, she was educated.
The feast originated
in the Orient probably about the 7th
century and is found in the constitution of Manuel Comnenus (1166)
as a recognized festival. It was introduced into the Western Church in
the 14th
century, abolished by Pope Pius
V, but re-established by Pope Sixtus
V in 1585.
Its observance by the Society of the Sacred Heart of Jesus as the day
of their origin led to the devotion of Mater Admirabilis.
Among the many masters
who have represented this subject are: Alberti, Fra Bartolommeo, Biagio,
Agostino, Carracci, Cima da Conegliano, Cossa, Holbein the Elder, Palma,
Piombo, Tintoretto and Titian.
in Italy
Additional
Information
Contemplations
and Meditations for the Feasts of the Blessed Virgin and the Saints
Light
From the Altar, edited by Father James
J McGovern
Lives
of the Saints, by Father Alban
Butler
Lives
of the Saints, by Father Francis
Xavier Weninger
Meditations
on the Gospels for Every Day in the Year, by Father Médaille
New Catholic Dictionary
Saints
and Saintly Dominicans, by Blessed Hyacinthe-Marie
Cormier, O.P.
Short
Lives of the Saints, by Eleanor Cecilia Donnelly
Veneration
of the Blessed Virgin Mary, by Father B
Rohner, OSB
other
sites in english
Father Francis Xavier Weninger
Greek
Orthodox Archdiocese of America
Little Pictorial Lives of the Saints
Professor Plinio Corrêa de Oliveira
images
video
sitios
en español
Martirologio Romano, 2001 edición
sites
en français
Abbé
Christian-Philippe Chanut
fonti
in italiano
Wikipedia: Santi patroni della città di Venezia
nettsteder
i norsk
MLA
Citation
“Presentation of the
Blessed Virgin Mary“. CatholicSaints.Info. 21 August 2024. Web. 21
November 2024.
<https://catholicsaints.info/presentation-of-the-blessed-virgin-mary/>
SOURCE : https://catholicsaints.info/presentation-of-the-blessed-virgin-mary/
Presentazione della Beata
Vergine Maria
Meister
des Regler-Altars. The Presentation of the Virgin Mary in the Temple of
Jerusalem, Erfurt, um 1460
Feast of the Presentation
of Mary
Mary’s presentation was
celebrated in Jerusalem in the sixth century. A church was built there in honor
of this mystery. The Eastern Church was more interested in the feast, but it
does appear in the West in the 11th century. Although the feast at times disappeared
from the calendar, in the 16th century it became a feast of the universal
Church.
As with Mary’s birth, we
read of Mary’s presentation in the temple only in apocryphal literature. In
what is recognized as an unhistorical account, the Protoevangelium of James
tells us that Anna and Joachim offered Mary to God in the Temple when she was
three years old. This was to carry out a promise made to God when Anna was
still childless.
Though it cannot be
proven historically, Mary’s presentation has an important theological purpose.
It continues the impact of the feasts of the Immaculate Conception and of the
birth of Mary. It emphasizes that the holiness conferred on Mary from the
beginning of her life on earth continued through her early childhood and beyond.
SOURCE : http://www.ucatholic.com/saints/the-presentation-of-mary/
Presentazione della Beata
Vergine Maria
Feast of the Presentation
of the Blessed Virgin Mary
The Protoevangel
of James, the Gospel of Pseudo-Matthew,
the Gospel of the Nativity of Mary, and other apocryphal writings
(Walker, "Apocryph. Gosp.", Edinburgh, 1873) relate that Mary,
at the age of three, was brought by her parents to
the Temple, in fulfillment of a vow,
there to be educated.
The corresponding feast originated in the Orient, probably
in Syria,
the home of the apocrypha.
Card. Pitra (Anal. Spici. Solesmensi, p. 265) has published
a great canon (liturgical poem) in Greek for
this feast, composed by some "Georgios" about the seventh or
eighth century. The feast is missing in the earlier Menology of Constantinople (eighth
century); it is found, however, in the liturgical documents
of the eleventh century, like the "Calend. Ostromiranum" (Martinow,
"Annus græco-slav.", 329) and the Menology of Basil II
(e’ísodos tes panagías Theotókon). It appears in the constitution of
Manuel Comnenos (1166) as a fully recognized festival during which
the law courts
did not sit. In the West it was introduced by
a French nobleman, Philippe de Mazières, Chancellor of the
King of Cyprus,
who spent some time at Avignon during
the pontificate of Gregory
XI. It was celebrated in the presence of the cardinals (1372)
with an office accommodated from the office chanted by
the Greeks. In 1373 it was adopted in the royal chapel at Paris,
1418 at Metz,
1420 at Cologne. Pius
II granted (1460) the feast with a vigil to
the Duke of Saxony. It was taken up by many dioceses,
but at the end of the Middle
Ages, it was still missing in many calendars (Grotefend,
"Zeitrechnung", III, 137). At Toledo it was assigned (1500)
by Cardinal Ximenes to 30 September. Sixtus
IV received it into the Roman
Breviary, Pius
V struck it from the calendar, but Sixtus
V took it up a second time (1 September, 1585). In
the province of Venice it
is a double of the second class with an octave (1680); the Passionists and Sulpicians keep
it as a double of the first class; the Servites, Redemptorists, Carmelites, Mercedarians,
and others as a double of the second with an octave. In the Roman Calendar it
is a major double. The Greeks keep it for five days. In
some German dioceses,
under the title "Illatio", it was kept 26 November (Grotefend, III,
137).
Sources
KELLNER, Heortologie (Freiburg,
1901); NILLES, Kal. Man. (Innsbruck, 1897); HOLWECK, Fasti
Mariani (Freiburg, 1892).
Holweck,
Frederick. "Feast of the Presentation of the Blessed Virgin
Mary." The Catholic Encyclopedia. Vol. 12. New York: Robert
Appleton Company, 1911. 21 Nov.
2015 <http://www.newadvent.org/cathen/12400a.htm>.
Transcription. This
article was transcribed for New Advent by WGKofron. With thanks to St.
Mary's Church, Akron, Ohio.
Ecclesiastical
approbation. Nihil Obstat. June 1, 1911. Remy Lafort, S.T.D.,
Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York.
Copyright © 2020 by Kevin
Knight. Dedicated to the Immaculate Heart of Mary.
SOURCE : http://www.newadvent.org/cathen/12400a.htm
Presentazione della Beata
Vergine Maria
Cima da Conegliano (1459–1517). The Presentation of the Virgin Mary in the Temple of Jerusalem,circa 1500, 105 x 145, Gemäldegalerie Alte Meister, Dresden
Goffine’s
Devout Instructions – Feast of the Presentation of the Blessed Virgin
The Blessed Virgin was
presented in the temple at Jerusalem by her pious parents, Joachim and Ann,
there to be educated in the service and the law of the Lord in order that she
might be guarded against the defilements of the world. From this we learn:
Joachim and Ann offered
to the Lord their only and most beloved child, and gave her up entirely to His
service. Great as the sacrifice was, they yet made it. The preservation of the
innocence of their daughter was to them above all else. Parents, God requires
of you that you should not merely offer your children to Him in the temple, but
that you should take care to keep them pure and holy, as living temples which
have been consecrated in Baptism.
Mary gives and dedicates
herself to God as soon as she is capable of serving Him, and that without any
reservation, for all time, and irrevocably. When, then, shall we give ourselves
in earnest to God? True, we have been given to Him in holy Baptism, we have
been consecrated as His temples, we have renounced the devil and the world, we
have vowed to live only for God, and this vow we have, perhaps, often renewed;
but have we kept it? What we gave with one hand, have we not taken it away with
the other? Have we not defiled the temple of our hearts by shameful lusts,
lived for the world and vanity more than for God? Ah, when shall we give
ourselves up to God sincerely and forever? Perhaps when we are old! But will
God accept our offering then? Will He be pleased that we begin to serve Him
only when we can no longer serve the world? that we first begin to live for Him
when our life is soon to cease? No; God is a jealous Lord, and is not pleased
with a heart divided between Him and creatures. He requires us to love Him with
all our heart and all our soul, and to serve Him with all our powers. Let us,
then, do this, and do it from our youth; let us keep ourselves in body and soul
undefiled for the Lord; such love, and such love only, will He reward as
perfect.
Prayer
O God, Who wast pleased
that the blessed Mary, ever virgin, the habitation of the Holy Ghost, should on
this day be presented in the temple, grant, we beseech Thee, that by her
intercession we may deserve to be presented in the temple of Thy glory. Through
Our Lord Jesus Christ, Amen.
Epistle: Ecclesiasticus
24:14-16
From the beginning, and
before the world, was I created, and unto the world to come I shall not cease
to be, and in the holy dwelling-place I have ministered before Him. And so was
I established in Sion, and in the holy city likewise I rested, and my power was
in Jerusalem. And I took root in an honorable people, and in the portion of my
God His inheritance, and my abode is in the full assembly of saints.
Gospel: Luke 11:27, 28
And it came to pass, as
He spoke these things, a certain woman from the crowd lifting up her voice said
to Him: Blessed is the womb that bore Thee, and the paps that gave Thee suck.
But He said: Yea rather, blessed are they who hear the word of God and keep it.
Explanation
By His answer Jesus would
have us understand that His Mother was not to be blessed merely because she
bore Him, the Son of God, but rather because she at all times endeavored to
keep the word of God in her heart and to observe it in her life. If you would
be blessed, learn to be not only a hearer, but a doer, of the word of God.
Goffine’s Devout
Instructions
Presentazione della Beata
Vergine Maria
Icon
with the Presentation of Mary in the Temple; Constantinople, 10 Century, Museum
of Byzantine Art (inv. 2551), Bode Museum, Berlin
Ikone
mit der Einführung Marias in den Tempel; Konstantinopel, 10. Jhd.; Museum für
Byzantinische Kunst (Inv. 2551), Bodemuseum Berlin
Иконка
с презентации Марии в храм; Константин, 10 века, музей искусства византийской
(инв. 2551), Музей Боде, Берлин
Light
from the Altar – The Presentation of the Blessed Virgin, 21 November
Picture a little maiden
robed in white and crowned with roses, her hands joined and her face uplifted,
ascending a broad flight of stairs. The steps are strewn with blossoms as for a
great festival. In the porch above, a venerable Jewish priest sits, and, with
wide open arms, welcomes the child. On either side of his chair are other
little ones beckoning lovingly to the new arrival, whilst a very young baby,
standing on its mother’s outspread cloak, lifts its tiny hands in prayer. In
the foreground kneel Joachim and Anna offering up to God their most precious
treasure.
Tradition says that our
Lady at the age of three was presented by her parents to God in the Temple, to
be brought up within its walls and dedicated to its service. If the tradition
had. not arisen from fact, it might well have come from the fitness of things.
Since Jewish children were sometimes brought up in the temple, who so likely as
Anna’s sinless child? Since some little ones chose God’s house for their home,
who so likely as the “Spiritual Vessel?” Since some dedicated themselves body
and soul from their earliest years, how much more the future mother of God? And
so painters from early times have loved to depict this scene – Mary’s
presentation in the temple.
The Feast is kept on the
21st of November, and a beautiful feast it is, full of meaning, exhortation,
and upward beckonings. Mary with full knowledge and free will leaves her home
and parents, her little companions, her home joys, and begins a twelve-years’
preparation for a life of joy and sorrow and glory such as no other human being
will ever again go through. And we look back at those twelve years and think of
their seclusion. A great French writer admired most good deeds done in absolute
secrecy. Ever so little publicity spoiled them in his eyes, no matter how good
they were in themselves. Of our Lord’s thirty years upon earth no whisper has
come down; of our Lady’s twelve not a rumor.
The life in the temple
is, however, easy to imagine. There were humble duties to be done – cleansing
the vessels, trimming the lamps, setting out the utensils for the sacrifices;
there was needlework, mending, embroidering the elaborate vestments used by the
priests in their different religious functions. There was the duty of special
instruction and prayer. The rich treasury of the Old Testament full of deep
meaning to us, far more to Mary, the Woman foretold, was explained, and large
portions committed to memory. Think of Mary with the sacred scroll in her
little hands; think of her eager face listening to instruction; think of her
with needle in her fingers working for a priesthood fast passing away; think of
her handling with reverence vessels still sacred, but so soon to lose their
character.
And then think of
ourselves. Meditation should always end in resolution. I look at my manual work
and at my prayer, and I place it next to Mary’s. Will it bear comparison? Is
there anything wanting? What? Earnestness perhaps, spiritual vigor, purity of intention.
Or that ingredient of the saints – secrecy, hiddenness. We live far too much in
the world, in the sight of men, for their applause. We take their standard, and
are satisfied if we come up to it. We use worldly weights and measures, and are
proud to find that the balance is on our side. And yet we have ringing in our
ears the words of our Lord: “Be ye perfect, as your Heavenly Father is
perfect.” Oh, for a little quiet and silence to think out the great problem of
life! When shall we begin our preparation for the higher life? The present only
is ours. The future may be; the past was; the present only is. We must begin
today then if we would be sure of beginning at all. And there could be no
better day for a start. We like company for an enterprise; here we have the
company of our Virgin Mother. Good example helps us; Mary is doing much the
same work as falls to our lot. Ours is humble, perhaps; so was hers. Ours is
done in seclusion, so much the better; so was hers. It will be easier to keep
in the aroma of our good deeds. Let us then go hand in hand with Mary, and do
our business and take our pleasure with her, asking her to be our companion and
guide.
MLA
Citation
Father James J McGovern.
“The Presentation of the Blessed Virgin, 21 November”. Light
from the Altar, 1906. CatholicSaints.Info.
31 October 2019. Web. 21 November 2020.
<http://catholicsaints.info/book-of-saints-/>
SOURCE : https://catholicsaints.info/light-from-the-altar-the-presentation-of-the-blessed-virgin-21-november/
Presentazione della Beata
Vergine Maria
Jean
Colombe (1430–1493), Très Riches Heures du duc de
Berry: La Présentation de la Vierge Marie au Temple de Jérusalem, Ms.65,
f.137r, circa 1485, tempera on vellum, 29 x
21, Condé Museum. Raymond Cazelles et Johannes
Rathofer (préf. Umberto Eco), Les Très Riches Heures du Duc de Berry,
Tournai, La Renaissance du Livre, 2001 (1re éd. 1988), 238 p. (ISBN 2-8046-0582-5), p.142-143, La
Vierge au centre monte les marches du Temple entourée à gauche de saint Joachim
et à droite de sainte Anne. Le Temple prend la forme de la façade centrale de
la cathédrale de Bourges
Fratelli Limbourg, Presentazione di Maria Vergine al Tempio (foglio 137r), tratto da Très Riches Heures du Duc de Berry (1412 - 1416 ca.); Chantilly (Francia), Musée Condé
Weninger’s
Lives of the Saints – The Presentation of the Blessed Virgin Mary
Article
Today’s festival is
called the Presentation of Mary, because on this day Joachim and Anna, the holy
parents of the Blessed Virgin, consecrated their little daughter to the divine
service in the temple at Jerusalem, and Mary consecrated herself to the
Almighty. At that time, there were two ways of consecrating children: one was
ordained by the law, which required every male child to be offered to God,
forty days, and every female child, eighty days after its birth. This ceremony
was called the consecration of the child and the purification of the mother.
The second kind of consecration was a voluntary self-oblation by which some
persons devoted themselves to the Almighty. There were also many parents who
either before, or immediately after their child’s birth, consecrated it to the
service of the Lord, sometimes for a few years, sometimes for life. To this
end, several separate dwellings had been erected in connection with the Temple,
for men, women, youths and maidens, where they remained for the time which had
been fixed by themselves or their parents. Their occupations consisted in
decorating the temple, and in making the garments which the priests and levites
wore during their sacred functions. Thus we read in the first book of Kings,
that Anne, the spouse of Elkana, made a vow that if she gave birth to a male
child, she would consecrate it to the Lord. The Lord blessed her and she
brought forth a son, whom she named Samuel, and afterwards consecrated to the
Most High, through the hands of the High Priest, Heli. In the second book of
the Maccabees, we find mention of virgins, who lived and were educated in the
Temple, that is, in a building annexed to it.
It is the belief of
several holy Fathers, that Joachim and Anna, being already advanced in years
and having no issue, made a vow to God that if He would bless them with a
child, and thus take from them the dishonor of being barren, they would
consecrate their offspring to His service in the Temple. God heard their prayer
and blessed them so greatly, that they became the parents of the most holy of
all human beings, Mary, the ever Blessed Virgin. For three years they kept this
sacred treasure at home, after which time, although Mary was their only comfort,
they resigned her with pious fortitude, in fulfillment of their vow. Hence they
went, with their daughter, to Jerusalem, presented her to the priest in the
Temple, and consecrated her, through his hands, to the service of the Almighty.
But who can worthily
describe the devotion and veneration which Mary manifested at the consecration!
She had not only consented cheerfully, but as, notwithstanding her tender
years, she was already possessed of her full reason, and knew better than any
one else, in heaven or on earth, the Majesty of Him to whom she was
consecrated, she had longed for the moment when she was to be given to Him. She
went therefore most joyfully to the Temple, her heart full of devotion and love
towards God and a fervent desire to serve Him. The priest was at first greatly
astonished, not only at the unusual beauty of the little child, but still more
at the devotion she showed in such extreme youth. When her parents had given
her in charge to the priest, the latter took her to the Altar, to which there
was an ascent of fifteen steps, on the first of which he placed her. Having, in
a few words, bade her parents farewell, the little maiden went joyfully and
unaided, from the lowest step to the highest, and casting herself down before
the Altar, she consecrated herself to the Almighty with such humility and
reverence, that all present were deeply moved. Her consecration differed
greatly from that of all other children. Many were brought to the temple only
because their parents desired it, and without their own knowledge of the
reasons for which it was done. Others wept bitterly at parting with their
parents. No other at that tender age, had understood the ceremony, and none had
made the consecration with such entire devotion to the Lord.
The Blessed Virgin,
however, already gifted with reason, not only consented to the sacrifice thus
made by her parents to God, but consecrated herself, entirely and with a happy
heart, to His service. How pleasing this sacrifice must have been to the Lord,
words are unable to express. It is quite certain that, from the creation of the
world until that time, no sacrifice had been so pleasing to Him as that which
Mary offered in her own person. Abel, Noah, Aaron, and many more, had
sacrificed to the Lord the fruits of the Earth, or dumb brutes; but Mary
offered herself. Many parents had consecrated their children to the service of
God, but Mary surpassed them all in innocence and grace, in heavenly virtues
and gifts; hence, it cannot be doubted that her sacrifice surpassed all others,
and was more agreeable to the Almighty. After the consecration, Mary was taken
into the dwelling of the maidens destined to serve the Most High, and was
numbered among them. There she remained until her marriage with Saint Joseph.
Her conduct during this
period can be more easily imagined than described; but it is certain that it
was more like an angel’s than like that of a human being. Her occupation was
prayer, reading, meditation and work. In the works of Saint Jerome there is a
sermon on the Nativity of the Blessed Virgin, in which the life she led in the
Temple is thus described: She endeavored to surpass in goodness all those with
whom she dwelt; to be the first in the nightly vigils; to understand Holy Writ
most thoroughly; to be the most humble; to sing the Pslams of David most
devoutly; to love God most fervently; to be the most chaste; in a word, to be
the first in all virtues, in order to honor the Almighty, and to prove her love
to Him. God was the only subject of her conversation. She prayed without
ceasing and meditated on the law of the Lord. Saint Ambrose, in his
instructions to those who had vowed perpetual chastity, gives them Mary as an
example, saying emphatically, that her life had been such that it might serve
as a model to all. “Mary,” he writes, “was a virgin, not only in body, but also
in heart and mind. She was modest in her speech, and humble of heart. She
offended no one, had every one’s welfare at heart, avoided pride and loved
virtue. Nothing bold was in her gaze, nothing frivolous in her words, nothing
that was in the least immodest in all her manners. Her body was the index of
her mind, a model of piety. She went not to rest until necessity required it,
and when her body rested, her soul remained awake.” This and much more the
above mentioned Father writes, in praise of the Blessed Virgin. Saint
Bonaventure relates a vision in which the Divine Mother said to a holy person:
“I arose always in the middle of the night, went to the Altar of the Temple,
and presented my homage and my desires to the Almighty.” These desires were for
the grace of loving God above all things and with her whole heart; of loving
her neighbor for God’s sake; of keeping the Commandments of the Lord, and of
hating everything that was displeasing to Him. The same holy teacher says also:
“Mary was very solicitous that none of her companions should in the least
offend the Lord, but that they should always praise Him and never indulge in
idle words. He writes further, that Mary occupied her thoughts with holy
contemplations, her mouth with devout prayers; but, at the same time, used her
hands in sacred work, and admonished others to do the same. Several Holy
Fathers write that the Blessed Virgin, soon after entering the Temple,
consecrated her virginity to the Lord. Others, with greater reason, maintain
that this had been done before, and as soon as she had been conceived, since
she was gifted even then with the full use of her reason. The Holy Fathers
Ambrose, Jerome, Rupert, Bernard, and many others, think that the Blessed
Virgin was the first who made a vow of chastity, and thus set an example, which
many thousands, desiring to serve the Lord more perfectly, have followed and
are still following. It is quite certain that the Blessed Virgin, from the first
use of her reason until the end of her life, always endeavored to do what she
knew would make her more perfect, and thus unite her more closely with the
Almighty. Hence it is easy to conclude, that she gathered such a treasure of
merits, as no Saint ever did or will possess. Saint Bonaventure and Saint
Bernardine of Sienna apply to her the words of the Proverbs of Solomon: “Many
daughters have gathered riches, but you hast surpassed them all.” Many
daughters, they say, means, many souls, many Saints have gathered riches in
merits; but Mary surpasses them all, as well in grace, as in virtues and
merits. Hence it follows that her glory in heaven is above that of all other
Saints; for which reason she is called by the Catholic Church Queen of All
Saints. Nothing is more just than that we should duly honor so great a Queen,
and invoke her with confidence; for the higher she stands above all other
Saints, the more powerful is her intercession with God.
Practical Considerations
• In the third year of
her life, Mary, the Blessed Virgin, consecrated herself to the service of the
Almighty, and this, not for days or years only, but for ever; for, as long as
she lived, she ceased not to serve the Lord. How is it with you? Did you also
begin in your tender years to serve the Lord? Or to whom did you dedicate the
first years of your life? Ah! confess it with weeping eyes and repentant heart,
not to the Lord, but to the world, to the flesh, to Satan, you gave the years
of your youth; and perhaps you have not even now made the resolution to serve
your God; or, it may be, you think it will be time enough when you are old,
though it is unknown to you, whether you will ever count many years. But even
had you been assured of this, tell me, do you not deserve to be disowned by the
Almighty as a second Cain, since like him, you sacrificed only what was of less
value, and not, like the pious Abel, what was the best? God cursed him who took
from his flock the meanest for his offering. This curse you also deserve for
not having given to the Lord your first and best years, but reserving your old
age for Him. Oh! truly you have reason to weep over this wickedness as long as
you live. Humbly beg God to pardon you, and resolve, at the same time, to serve
Him from this hour most fervently and without ceasing until your end, as the
Blessed Virgin did. You have perhaps but a short time more: hence employ every
moment in the service of God. The benefit will be yours, and will last through
all eternity.
• In consecrating herself
to the Almighty, the Blessed Virgin gave herself entirely to Him without any
reservation. Soul and body, every power of her soul, every member of her body,
her whole heart and life, all was given for evermore to the service of the Most
High. Doubtless you resolve today to serve your Lord most fervently for the
future. Consecrate yourself, then, today to His service, but without any
reservation, your whole heart, your entire life, your soul with all its powers,
your entire body with all its members, sacrifice all willingly and for evermore
to the Lord. God who desires the whole heart and not a part of it, wishes also
your whole soul, your whole body, your entire life. Do you wish to divide your
heart and to give one part of it to the Almighty the other to the world and Satan?
to serve God with one member of your body, and to offend Him with another? Do
you wish to employ your memory to honor God with good thoughts, but to soil
your will with wicked desires? Oh, then do not imagine that your sacrifice will
be acceptable to God. It will rather be a horror in the eyes of Him who
commands us to serve Him alone, and to sacrifice everything to His service.
Make today, a perfect sacrifice, so that you may, at least in something, follow
the Blessed Virgin. And take care that you do not, after the lapse of some
time, retract your sacrifice. You consecrate, today, your eyes, your tongue,
and your hands, with the intention to use them only in God’s service. Guard
yourself, lest, after some hours or days, you misuse them in offending the
Lord, for, this would be as much as robbing the Altar of what you have given to
the Most High. Mary did not act thus. It is written: “I am the Lord that hate
robbery in a holocaust, (Isaiah 61)
MLA
Citation
Father Francis Xavier
Weninger, DD, SJ. “The Presentation of the Blessed Virgin Mary”. Lives of the Saints, 1876. CatholicSaints.Info.
26 May 2018. Web. 21 November 2020.
<https://catholicsaints.info/weningers-lives-of-the-saints-the-presentation-of-the-blessed-virgin-mary/>
.jpg)
Presentazione della Beata
Vergine Maria
Миниатюра
из Минология Василия II. 976 - 1025 гг. (Ватиканская б-ка)
Presentation of Virgin Mary, Menologion of Basil II, XIe
Pictorial Lives of the Saints – Presentation of the Blessed Virgin Mary
Religious parents never
fail by devout prayer to consecrate their children to the divine service and
love, both before and after their birth. Some amongst the Jews, not content
with this general consecration of their children, offered them to God in their
infancy, by the hands of the priests in the temple, to be lodged in apartments
belonging to the temple, and brought up in attending the priests and Levites in
the sacred ministry. It is an ancient tradition, that the Blessed Virgin Mary
was thus solemnly offered to God in the temple in her infancy. This festival of
the Presentation of the Blessed Virgin, the Church celebrates this day. The
tender soul of Mary was then adorned with the most precious graces, an object
of astonishment and praise to the angels, and of the highest complacence to the
adorable Trinity; the Father looking upon her as His beloved daughter, the Son
as one chosen and prepared to become His mother, and the Holy Ghost as His
darling spouse. Mary was the first who set up the standard of virginity; and,
by consecrating it by a perpetual vow to our Lord, she opened the way to all
virgins who have since followed her example.
Reflection – Mary’s first
presentation to God was an offering most acceptable in His sight. Let our
consecration of ourselves to God be made under her patronage, and assisted by
her powerful intercession and the union of her merits.
Presentazione della Beata
Vergine Maria
Denys Calvaert (circa 1540 –1619). The Presentation of the Virgin Mary in the Temple of Jerusalem, oil on canvas, 93 x 78, Pinacoteca Nazionale di Bologna
The Presentation of the
Blessed Virgin Mary
RELIGIOUS parents never
fail by devout prayer to consecrate their children to the divine service and
love, both before and after their birth. Some, amongst the Jews, not content
with this general consecration of their children, offered them to God in their
infancy, by the hands of the priests in the temple, to be lodged in apartments
belonging to the temple, and brought up in attending the priests and levites in
the sacred ministry. Thus Samuel and others were dedicated to God in their
tender age. There were also apartments in which women devoted themselves to the
divine service in the temple: witness Josabeth, the wife of Joiada, 1 and
Anne, the daughter of Phanuel. 2 It
is an ancient tradition, that the Blessed Virgin Mary was thus solemnly offered
to God in the temple in her infancy. 3 This
festival of the Presentation of the Blessed Virgin, or, as it is often called
by the Greeks, the entrance of the Blessed Virgin into the Temple, is mentioned
in the most ancient Greek Menologies extant: also in a constitution of the
emperor Emanuel recited by Balsamon. 4 Upon
this festival we have several sermons of Germanus, patriarch of Constantinople,
in the thirteenth century, 5 of
St. Tarasius, patriarch of Constantinople, of the emperor Leo the Wise, 6 of
George, not archbishop of Nicomedia, as Surius calls him, but chancellor 7 of
the see of Constantinople, &c. This festival passed from the Greeks into
the West, and was kept at Avignon in 1372. 8 Three
years after this it is mentioned in a letter of Charles V. the French king. 9 Sixtus
V., in 1585, 10 commanded
the office of this day to be recited by the whole church. Molanus tells us, it
had been published before by Pius II. and Paul II., with indulgences annexed.
By the consecration which
the Blessed Virgin made of herself to God in the first use which she made of
her reason, we are admonished of the most important and strict obligation which
all persons lie under, of an early dedication of themselves to the divine love
and service. It is agreed amongst all masters of Christian morality, that every
one is bound in the first moral instant of the use of reason to convert his
heart to God by love; and if divine faith be then duly proposed to him (which
is the case of Christian children) by a supernatural assent to it, he is bound
then to make an act of faith: also an act of hope in God as a supernatural
rewarder and helper, and an act of divine charity. Who can be secure that in
the very moment in which he entered into his moral life, and was capable of
living to God, he did not stain his innocence by a capital omission of this
duty? Of this we can only judge by the care which is taken in the great duty of
prayer about that age. How diligent and solicitous are parents bound to be in
instructing their children in the first fundamental mysteries of faith, and in
the duty of prayer, and in impressing upon their tender minds a sense of
spiritual things in a manner in which their age may be capable of receiving it.
These first fruits of the heart are a sacrifice of which God is infinitely
jealous, an emblem of which, were all the sacrifices of first fruits prescribed
in the old law, in token that he is our beginning and last end. Such a heart,
adorned with the baptismal grace of innocence, has particular charms. A victim
which bears the divine image perfect and entire, without having ever been
stained with any spot, or tainted with the least corruption, is most agreeable
to God. Grace recovered by penance is not like that of innocence which has
never been defiled; nor is it the same happiness for a soul to return to God
from the slavery of sin, as for one to give him her first affections, and to
open her understanding and will to his love before the world has found any
entrance there. This is a present, suiting the spotless and infinite sanctity
of God, and a pure holocaust most acceptable in his holy eyes. In return he
will pour forth his most precious graces upon such a soul, whose affections, on
the other side, will flow more easily and strongly towards him, not having been
hampered in the inordinate love of creatures, and easily conquering all lets
and impediments which might abate their ardour. The tender soul of Mary was
then adorned with the most precious graces, an object of astonishment and
praise to the angels, and of the highest complacence to the adorable Trinity,
the Father looking upon her as his beloved daughter, the Son, as one chosen and
prepared to become his mother, and the Holy Ghost as his darling spouse.
Her first presentation to
God, made by the hands of her parents and by her own devotion, was then an
offering most acceptable in his sight. Let our consecration of ourselves to God
be made under her patronage, and assisted by her powerful intercession and the
union of her merits. If we have reason to fear that we criminally neglected
this duty at the first dawning of our reason, or, if we have since been
unfaithful to our sacred baptismal engagements, such is the mercy and goodness
of our gracious God, that he disdains not our late offerings. But that these
may be accepted by him, we must first prepare the present he requires of us,
that is, our hearts. They must be washed and cleansed in the sacred laver of
Christ’s adorable blood, by means of sincere compunction and penance; and all
inordinate affections must be pared away by our perfectly renouncing in spirit,
honours, riches, and pleasures, and being perfectly disengaged from creatures,
and ready to do and suffer all for God, that we may be entirely his, and that
neither the world nor pride, nor any irregular passion may have any place in
us. What secret affections to this or that creature lurk in our souls, which
hinder us from being altogether his, unless they are perfectly cut off or
reformed! What constant watchfulness and fidelity are necessary to maintain and
increase the fervour of this consecration of ourselves to God, daily renewing
the same, and studying to render it more perfect! This Mary did by spending her
youth in holy retirement, at a distance from the commerce and corruption of the
world, and by the most assiduous application to all the duties and exercises of
a religious and interior life. Mary was the first to set up the standard of
virginity; and, by consecrating it by a perpetual vow to our Lord, she opened
the way to all virgins who have since followed her example. They, in
particular, ought to take her for their special patroness, and as her life was
the most perfect model of their state, they ought always to have her example
before their eyes, and imitate her in prayer, humility, modesty, silence, and
retirement. “She who had the good company of holy thoughts,” says St. Ambrose,
“did not desire the conversation of other virgins; but then she was least
alone, when she was alone: for, how can it be said that she was alone who had
with her so many devout books, so many archangels, so many prophets. If she was
troubled when the angel Gabriel entered, it was not because she was not
accustomed to converse with angels, but because he appeared in the shape of a
man.—Hence we may understand the wariness of her religious and chaste ears, and
of her venerable and chaste eyes.”
Mary lived retired till
she was introduced into the world and espoused to St. Joseph. Some think her
espousals were at first only a promise or betrothing: but the ends assigned by
the fathers, seem rather to show them to have been a marriage. These are summed
up by St. Jerom, as follows: 11 that
by the pedigree of Joseph, the descent of Mary, from the tribe of Juda, might
be demonstrated: that she might not be stoned by the Jews as an adulteress:
that, fleeing into Egypt, she might have the comfort and protection of a
spouse. A fourth reason, says St. Jerom, is added by the martyr Ignatius: that
the birth of the Son of God might be concealed from the devil. The words of
that apostolic father are: “Three mysteries wrought by God in silence were
concealed from the prince of this world; the virginity of Mary; the bringing
forth of her Son: and the death of the Lord.” 12 Not
that God could fear any impediment to his designs, from the devil; but he was
pleased to effect these mysteries in silence and without worldly show and
noise, that pride and hell might, by his all-wise and sweet providence be more
meekly triumphed over, whilst the devil himself hastened his own overthrow by
concurring to the mystery of the cross. From the marriage of the Blessed Virgin
and St. Joseph, St. Austin shows, 13 that
marriage requires no more than the mutual consent of the will between parties
which lie under no impediment or inability, to an indissoluble individual
society of life. In this holy marriage we admire the incomparable chastity of
Mary and Joseph; and the sanctity and honour, as well as the patronage and
example which that holy state receives from this mystery. In certain particular
churches the espousals of the Virgin Mary and St. Joseph are honoured with an
office on the 23d of January.
Note 1. 4 (or 2)
Kings xi. 2, and 2 Par. (or Chron.) xxii. 11. [back]
Note 3. See St.
Greg. of Nyssa, Serm. in Nat. Christi, p. 779. [back]
Note 4. Balsamon, in
Nomocan. Photii, tit. 7, c. 1. [back]
Note 5. T. 5,
Auctar. Nov. per Combefis, p. 1411. [back]
Note 6. Ibid. t. 1,
p. 1619. [back]
Note 7. Chartophylax. [back]
Note 8. See
Papebroke, in mensem Nov. Muscovit. [back]
Note 9. Molan,
addit. ad Usuardum. See Canisius, l. 1, de B. Maria V. c. 12. Jos. Assemani, in
calendar, ad 21 Nov. t. 5, p. 369. [back]
Note 10. Baronius
(Annot. in Martyr, hac die) observes, that in the Latin church the word
Presentation was used in rituals for the offering of the divine child, Jesus,
in the temple, made by his mother in the mystery of the purification. This
title of the Presentation of the child Jesus could never be mistaken for the
presentation of the Virgin Mary, which feast was celebrated by the Greeks long
before the Latins adopted it to honour the first consecration which she made of
herself to God. [back]
Note 11. In c. 1,
Matt. p. 7, ed. Ben. [back]
Note 12. St. Ignat.
ep. ad Ephes. p. 16. [back]
Note 13. S. Aug. l.
de Nuptiis et Concup. c. 11, n. 13, p. 287, et l. de bone Conjug. c. 18, n. 21,
p. 322. [back]
Rev. Alban
Butler (1711–73). Volume XI: November. The Lives of the
Saints. 1866.
Presentazione della Beata
Vergine Maria
Vittore Carpaccio (1465–1526). The
Presentation of the Virgin Mary in the Temple of Jerusalem, 1504-1508, oil on canvas, 130 x 137, Pinacoteca di Brera
The Presentation of the Blessed Virgin, by Father B Rohner, OSB
The feast of Mary’s
Presentation in the temple was introduced into the Eastern Church in very early
times. It had several names. The Greeks called it “The entrance or the
introduction of the Blessed Virgin into the temple.” The Arabs termed it “The
progress of the Intercession into the temple.” The Emperor Emmanuel Comnenus,
who ascended the throne in the year 1143, raised this festival to the same rank
as that of those high festivals which it was obligatory to keep throughout the
whole empire. For four hundred years it was thus observed in the Eastern
Church, when it was finally introduced into the West. One Philip of Maize, a
French nobleman, who, as ambassador of his king, spent some time in the island of
Cyprus, took part in the solemnity held there on this day. The festival and its
object pleased him very much, and the description which he gave of it to his
king, Charles V, on his return, induced the king to introduce the festival into
the kingdom of France. In order to augment the devotion of the people, the
Popes Pius II and Paul II granted several indulgences to all those faithful who
would assist at divine service on that festival. During the pontificate of Pius
V, who, on account of the multitude of abuses that were creeping in on all
sides, yielded to the request of many and diminished the holy days, this feast
was also suppressed, at least in the city of Rome. But it was only for a short
time. At the urgent solicitation of a celebrated Jesuit, Father Francis Turien,
who in many learned essays had studied the circumstances of the Blessed
Virgin’s stay in the temple, the case was reopened under Pope Sixtus for
further Consideration. In consequence of these investigations Pope Sixtus V, in
the year 1585 decreed that this festival of the Presentation of the Blessed
Virgin in the temple, a feast celebrated from the earliest times with great
pomp and devotion, should take its place among the other festivals of the
Blessed Virgin and if in any place it had fallen into disuse, it should be
restored and piously observed. Hence this Pope must be regarded as the one who
made this festival of the Presentation of the Blessed Virgin a festival of the
universal Church.
A beautiful practice on
this festival exists in many communities of priests, or in ecclesiastical
seminaries, where young men are trained to live in community life. In honor of
and in commemoration of the Blessed Virgin’s entrance into the temple, and of
her dedication to the service of the Lord, these young men solemnly renew their
promise to serve God cheerfully in His holy sanctuary. During the public office
of the Church, one of their number, clad in a white surplice, and holding in
his hand a burning taper, stands before the altar and pronounces aloud in a
clear voice the words of the Psalmist David, “The Lord is the portion of my
inheritance and of my cup; it is Thou that wilt restore my inheritance to me.
The lines are fallen unto me in goodly places, for my inheritance is goodly to
me.” To be sure, the calling to the priesthood is a sublime inheritance, a
sacred calling and a glorious portion. But the simple faithful, also, are
called to the service of God and should, therefore, on this day after
themselves up to God in union with the child Mary. Yes, glorious indeed is our
portion, for the Lord our God is our inheritance.
Prayer of Holy Church
O God, who wast pleased
to permit Mary, the ever pure and Blessed Virgin, to be presented on this day
in the temple as the dwelling-place of the Holy Ghost, grant, we beseech Thee,
that we, through her intercession, may deserve to appear in the temple of Thy
glory.
Through Thy mercies, O
Lord, and by the intercession of the ever pure and Blessed Virgin, may this
Presentation of Mary contribute to our peace in this life and happiness in the
next.
Now that we have tasted,
O Lord, the nourishing food of our salvation, grant that we may be always
shielded by the protecting arm of the ever pure and Blessed Mary in whose honor
we have offered this victim to Thy majesty, through Jesus Christ, Our Lord.
Amen.
– text taken from Veneration of the Blessed Virgin Mary, Her Feasts, Prayers,
Religious Orders, and Sodalities, by Father B Rohner, OSB, adapted
by Father Richard Brennan, LLD, published in 1898 by Benziger Brothers; it has
the Imprimatur of Archbishop Michael Augustine, Archdiocese of New York, New
York, 22 June 1898
SOURCE : https://catholicsaints.info/the-presentation-of-the-blessed-virgin-by-father-b-rohner-osb/
Presentazione della Beata
Vergine Maria
Titian (1490–1576). Detail from The
Presentation of the Virgin Mary at the Temple, 1534-1538, 345 x 775, Gallerie dell'Accademia, Venice
_(8103563222).jpg)
Presentazione della Beata
Vergine Maria
The Presentation of Mary:
All the House of Israel Loved Her
Why do we love the
Blessed Virgin Mary? Because we loved her Son first. Thus, Mary has become the
Refuge of Sinners, Comforter of the Afflicted and the Help of Christians
everywhere.
Angelo Stagnaro BlogsNovember 21, 2016
The Presentation of the
Blessed Virgin Mary is one of the holidays that seems to get lost in all of the
Thanksgiving and Christmas preparations every year. But, despite it not being
as flashy of other beloved Marian holidays such as the Annunciation or the
Assumption, it behooves a Christian to pause at this time every year to
consider what this feast means.
This feast is one of a
series of three Marian feasts that mirror those of Christ — her birthday (Sept.
8), a celebration of her Holy Name (Sept. 12) and her presentation in the
Temple (Nov. 21). The Christian will note that these are the three holidays in
which we celebrate the major milestones of Christ's infancy as well. — i.e.,
Christmas (Dec. 25), the Holy Name of Jesus (Jan. 3) and his Presentation at
the Temple (Feb. 2).
On Nov. 21, hundreds of
millions of Christians celebrate the momentous occasion of Sts. Joachim and
Anne bringing their child, the Blessed Virgin Mary, to the Temple in Jerusalem
for a blessing.
Yes … even Jesus had
grandparents. Doting, wonderful, Jewish grandparents. If Joachim and Anne had
raised such a wonderful child as the Blessed Virgin Mary, imagine how great
they must have been as Jesus’ nono and nona.
Who couldn't love a
grandmother? In Italy, they are revered. There are even “Best Nona” contests
held throughout the country. There's an old expression used there to remind
naughty children what the pecking order in the universe is: God, grandmother
and mother … in that order. Everyone else falls in line from there on and they do
so happily. After these hallowed three, it's catch as catch can.
Considering this
universal reverence, it only follows that we as a Church would want to know
about Christ's grandparentage. If we all have wonderful grandmothers who helped
to form us in faith, certainly our Lord would have had one. As it so happens,
according to the non-canonical Protoevangelium of St. James written
in AD 200, we know Christ's maternal grandparents were Sts. Anne and Joachim.
In many ways, the story of St. Anne parallels that of Hannah bearing Samuel (1
Samuel 1). It's interesting to note that Anne and Hannah are
the same name in Hebrew. For those who are counting, according to St. Matthew's
Gospel, Christ's paternal grandfather was named Jacob (Matthew 1:12). St. Luke
lists his name as Heli (Luke 3:23). I've come across no reference to Jacob's
wife but, as a grandmother, how could she be anything less than wonderful and
saintly?
The Protoevangelium describes
Joachim as a rich farmer and herdsman and a native son of Nazareth. Akar,
Anne's father, gave up his nomadic ways and brought his wife to Nazareth to
give birth to their daughter. Joachim married Anne when he was still a young
man and Anne was in her 40s. The couple was childless and greatly reviled
because, among the ancient Jews, childlessness was seen as a curse and a mark
of unworthiness. After fervent prayers on both of their parts, an angel
appeared to Anne assuring her that she would give birth a child who would be
praised throughout the world. At that, Anne replied to the angel that she would
raise the child as a gift to God, dedicating the child to serving him in
holiness. At the same moment, another angel delivered the same message to
Joachim who then ran home to share the news with Anne. Tradition teaches that
the blessed grandparents lived to see Jesus' birth and subsequent dedication at
the Temple at Jerusalem.
According to the apocryphal Infancy
Narrative of James, once Mary was born, her parents brought her to the Temple
to consecrate her to God.
In the similarly
apocryphal Gospel of Pseudo-Matthew and the Gospel of the
Nativity of Mary, the Blessed Virgin was taken to the Temple at around the age
of 3 to fulfill a vow her parents. Upon seeing her, a priest of the Temple
greeted her with words reminiscent of the Magnificat — “All of Israel
loved her.”
According to this
document, Mary remained in the Temple to be educated in the Faith until the age
of 12.
Of course, this is all
from apocryphal texts but, though he noted their dubious origin, Pope Paul VI
described their content in the 1974 encyclical Marialis Cultus, saying
“despite its apocryphal content, it presents lofty and exemplary values and
carries on the venerable traditions having their origins in the Eastern
churches.”
This feast day has been
celebrated by the Church since the 6th century.
This feast is an
opportunity for Christians to stop and consider Mary's role in salvific
history. It was her assent to God that eradicated Eve's willful “no.” It was
Mary's self-giving that countermanded Eve’s selfishness. It was Mary’s trust in
God that set us upon the Road to Salvation — as opposed to Eve’s trust in the
Serpent, which set our species upon the Road to Perdition.
Mary was predestined to
become the living temple of God, the Throne of Wisdom, the Ark of the Covenant,
the Mirror of Justice, Mystical Rose and the Cause of our Joy ... and our joy
is Christ himself.
Why do we love the
Blessed Virgin Mary? Because we loved her Son first. Thus, Mary has become the
Refuge of Sinners, Comforter of the Afflicted and the Help of Christians
everywhere.
Keywords:
Angelo Stagnaro Angelo
Stagnaro ("Erasmus") performs as a stage magician and mentalist and
divides his time between Europe and North America. He is the editor of “Smoke
& Mirrors,” the Net's largest e-zine for professional magicians. He’s also
the Guildmaster of the Catholic Magicians’ Guild and a professed member of the
Secular Franciscans (Third Order Franciscans). Angelo has published articles in
most of the major Catholic journals in the United States and Great Britain and
had worked as a correspondent for the Catholic News Service having served as
principle liaison for the wire service to the United Nations and to the Holy
See's Office to the United Nations. Angelo has written six books on
mentalism/cold reading including Conspiracy, Something from Nothing, The
Other Side, Shibboleth and his upcoming Spur of the Moment. In
addition, he’s written an instructional book for catechists which uses stage
magic as a teaching tool for children and young adults entitled The
Catechist's Magic Kit (Crossroad). His other books include How to
Pray the Dominican Way (Paraclete) and The Christian Book of the Dead (Crossroad).
His most recent book was released through Tau Publishing and is entitled A
Lenten Cookbook for Catholics.
SOURCE : https://www.ncregister.com/blog/the-presentation-of-mary-all-the-house-of-israel-loved-her
%2C_presentazione_della_vergine_al_tempio%2C_1615_circa.jpg)
Presentazione della Beata
Vergine Maria
Domenico
Fetti (attr.), Presentazione della Vergine al tempio, 1615 circa, Collections
of Palazzo Ducale, Mantua
Most artistic depictions of the Presentation of the Virgin Mary of a maiden of twelve years, not three, the age when she left the temple; this is permitted under artistic license because the intent is to portray this entire period of Our Lady's life. Her Presentation would have been a solemn and more public occasion, while the time of her departure would have been in obscurity.
Number 16
The Presentation of the
Blessed Virgin Mary
November 21
THE Presentation is one of the minor solemnities of our Lady, and was inscribed
at a comparatively late date on the sacred Cycle; it seems to court the homage
of our silent contemplation. The world, unknown to itself, is ruled by the
secret prayers of the just; and the Queen of Saints, in her hidden mysteries,
wrought far more powerfully than the so-called great men whose noisy
achievements fill the annals of the human race.
The East had been celebrating for seven centuries at least the entrance of the
Mother of God into the temple of Jerusalem, when in 1372 Gregory XI permitted
it to be kept for the first time by the Roman court at Avignon. Mary in return
broke the chains of captivity that had bound the Papacy for seventy years; and
soon the successor of St. Peter returned to Rome. The feast of the Visitation,
as we saw on July 2, was in like manner inserted in the Western calendar to
commemorate the re-establishment of unity after the schism which followed the
exile.
In 1373, following the example of the Sovereign Pontiff, Charles V of France
introduced the feast of the Presentation into the chapel of his palace. By
letters dated November 10, 1374, to the masters and students of the college of
Navarre, he expressed his desire that it should be celebrated throughout the
kingdom: 'Charles, by the grace of God king of the Franks, to our dearly
beloved: health in Him Who ceases not to honour His Mother on earth. Among
other objects of our solicitude, of our daily care and diligent meditation,
that which rightly occupies our first thoughts is, that the blessed Virgin and
most holy Empress be honoured by us with very great love, and praised as
becomes the veneration due to her. For it is our duty to glorify her; and we,
who raise the eyes of our soul to her on high, know what an incomparable
protectress she is to all, how powerful a mediatrix with her blessed Son, for
those who honour her with a pure heart. . . . Wherefore, wishing to
excite our faithful people to solemnize the said Feast, as we ourselves propose
to do by God's assistance every year of our life, we send this Office to your
devotion, in order to increase your joy.' [LAUNOY, 'Historia Navarræ gymnasii,'
pars i. lib. i. cap. 10.]
Such was the language of princes in those days. Now, just at that very time the
wise and pious king, following up the work begun at Brétigny by our Lady of
Chartres, rescued France from its fallen and dismembered condition. In the
State, then, as well as in the Church, at this moment so critical for both, Our
Lady in her Presentation commanded the storm, and the smile of the infant Mary
dispersed the clouds.
The new Feast, enriched with Indulgences by Paul II, had gradually become
general, when St. Pius V, wishing to diminish the number of Offices on the
universal calendar, included this one among his suppressions.
But Sixtus V restored it to the Roman breviary in 1585, and shortly afterwards
Clement VIII raised it to the rank of double major. Soon the clergy and
regulars adopted the custom of renewing their holy vows on this day, whereon
their Queen had opened before them the way that leads by sacrifice to the
special love of our Lord.
'Hearken, O daughter, and see, and incline thy ear, and forget thy people and
thy father's house; and the King shall greatly desire thy beauty.' Thus,
wording the wishes of the 'daughters of Tyre,' sang the Church of the
expectation, on the summit of Mount Moriah; and penetrating the future with her
inspired glance, she added: 'After her shall virgins be brought to the King,
her neighbours shall be brought to thee; they shall be brought with gladness
and rejoicing; they shall be brought into the temple of the King.' Hailed
beforehand as 'beautiful above the sons of men,' this King, the' most mighty,'
makes on this day a prelude to His conquests; and even this beginning is
wonderful. Through the graceful infant now mounting the temple steps He takes
possession of that temple whose priests will hereafter vainly disown Him; for
this child whom the temple welcomes today is His 'throne.' Already, His
fragrance precedes and announces Him in the Mother in whose bosom He is to be
'anointed with the oil of gladness' as the Christ among His brethren; already
the Angels hail her as the Queen whose fruitful virginity will give birth to
all those consecrated souls who keep for the Divine Spouse the 'myrrh' and the
incense of their holocausts, those 'daughters of kings' who are to form her
court of honour. [Ps. xliv.]
But our Lady's Presentation also opens new horizons before the Church. On the
Cycle of the Saints, which is not so precisely limited as that of the Time, the
mystery of Mary's sojourn in the sanctuary of the Old Covenant is our best
preparation for the approaching season of Advent. Mary, led to the temple in order
to prepare in retirement, humility, and love for her incomparable destiny, had
also the mission of perfecting at the foot of the figurative altar the prayer
of the human race, of itself ineffectual to draw down the Saviour from Heaven.
She was, as St. Bernardine of Siena says, the happy completion of all the
waiting and supplication for the coming of the Son of God; in her, as in their
culminating-point, all the desires of the Saints who had preceded her found
their consummation and their term.
Through her wonderful understanding of the Scriptures, and her conformity,
daily and hourly, to the minutest teachings and prescriptions of the Mosaic
ritual, Mary everywhere found and adored the Messias hidden under the letter;
she united herself to Him, immolated herself with Him in each of the many
victims sacrificed before her eyes; and thus she rendered to the God of Sinai
the homage, hitherto vainly expected, of the Law understood, practised, and
made to fructify, in all the fullness that beseemed its Divine Legislator. Then
could Jehovah truly say: 'As the rain and the snow come down from Heaven and
return no more thither, but soak the earth and water it, and make it to spring:
. . . so shall My word be . . . it shall not return to Me void, but it shall do
whatsoever I please.' [Isa. lv. 10, 11.]
Supplying thus for the deficiencies of the Gentiles as well as of the
Synagogue, Mary beheld in the bride of the Canticle the Church of the future.
In our name she addressed her supplications to Him Whom she recognized as the
Bridegroom, without, however, knowing that He was to be her own Son. Such
yearnings of love, coming from her, were sufficient to obtain from the Divine
Word pardon for the infidelities of the past and the immorality into which the
wandering world was plunging deeper and deeper. How well did this ark of the
New Covenant replace that of the Jews, which had perished with the first
temple! It was for her, though he knew it not, that Herod the Gentile had
continued the construction of the second temple after it had remained desolate
since the time of Zorobabel; for the temple, like the tabernacle before it, was
but the home of the ark destined to be God's throne; but greater was the glory
of the second temple which sheltered the reality, than of the first which
contained but the figure. The Greeks have chosen for the lessons of the Feast
the passages of Scripture which describe the carrying of the ark into the
tabernacle of the desert, [Ex. xl.] and afterwards into the temple of
Jerusalem. [3 Kings viii.] The historical lesson relates the traditions
concerning the oblation of the blessed Virgin by her holy parents to God in the
temple at the age of three years, there to dwell until, after the lapse of
twelve years, the mystery of our salvation was to be accomplished in her. In
the sixth century the emperor Justinian built, in honour of the Presentation, a
magnificent church on the southern part of the platform on which had formerly
stood the temple and its annexes. It is now the mosque EI-Aksa. The next century
gives us the following strophe which bears witness to the antiquity of the
Feast.
PRAYER OF THE CHURCH
'Congratulate me, all ye that love the Lord, because when I was a little one I
pleased the Most High.' [Second responsory in the Common Office or
our Lady.] Such is the invitation thou addressest to us, O Mary, in the Office
chanted in thy honour; and on what feast couldst thou do so more appropriately?
When, even more little in thy humility than by thy tender age, thou didst
mount, in thy sweet purity, the steps of the temple, all Heaven must have owned
that it was henceforth just for the Most High to take His delight in our earth.
Having hitherto lived in retirement with thy blessed parents, this was thy
first public act; it showed thee for a moment to the eyes of men, only to
withdraw thee immediately into deeper obscurity. But as thou wast officially
offered and presented to the Lord, He Himself doubtless, surrounded by the
princes of His court, presented thee not less solemnly to those noble spirits
as their Queen. In the fullness of the new light that then burst upon them,
they understood at once thy incomparable greatness, the majesty of the temple
where Jehovah was receiving a homage superior to that of their nine choirs, and
the august prerogative of the Old Testament to have thee for its daughter, and
to perfect, by its teachings and guidance during those twelve years, the
formation of the Mother of God.
Holy Church, however, declares that we can imitate thee, O Mary, in this
mystery of thy Presentation, as in all others. [Second lesson of the second
nocturn.] Deign to bless especially those privileged souls who, by the grace of
their vocation, are even here below dwellers in the house of the Lord: may they
be like that fruitful olive enriched by the Holy Spirit, to which St. John
Damascene compares thee. [First lesson of the second nocturn. DAMASC. de
Fide orthodoxa, iv.] But is not every Christian, by reason of his Baptism, an
indweller and a member of the Church, God's true sanctuary, prefigured by that
of Moriah? May we, through thy intercession, follow thee so closely in thy
Presentation even here in the land of shadows, that we may deserve to be
presented after thee to the Most High in the temple of His glory. [Collect of
the Feast.]
VIEW TITIAN'S
PRESENTATION OF THE VIRGIN
SOURCE : http://www.catholictradition.org/Saints/saints-special16.htm
_-_Presentation_at_the_temple_of_the_Virgin_(1552-1553)_by_Tintoretto.jpg)
Presentazione della Beata
Vergine Maria
Jacopo Tintoretto (1519–1594). Presentazione
al tempio della Vergine, 1552-1553, oil on canvas, 480 x 429, Madonna dell'Orto, Venice, sestiere of Cannaregio
Presentazione della Beata Vergine Maria
Memoria mariana di origine devozionale, si collega a una pia tradizione attestata dal protovangelo di Giacomo. La celebrazione liturgica, che risale al secolo VI in Oriente e al secolo XIV in Occidente, dà risalto alla prima donazione totale che Maria fece di sé, divenendo modello di ogni anima che si consacra al Signore. (Mess. Rom.)
Martirologio Romano: Memoria della Presentazione della beata Vergine Maria. Il giorno dopo la dedicazione della basilica di Santa Maria Nuova costruita presso il muro del tempio di Gerusalemme, si celebra la dedicazione che fece di se stessa a Dio fin dall’infanzia colei che, sotto l’azione dello Spirito Santo, della cui grazia era stata riempita già nella sua immacolata concezione, sarebbe poi divenuta la Madre di Dio.
La memoria odierna della Presentazione della Beata Vergine Maria ha un'importanza notevole, non solo perchè in essa vien commemorato uno dei misteri della vita di Colei che Dio ha scelto come Madre del Suo Figlio e come Madre della Chiesa, nè soltanto perchè in questa 'presentazione' di Maria vien richiamata la 'presentazione' al Padre celeste di Cristo e, anzi, di tutti i cristiani, ma anche perchè essa costituisce un gesto concreto di ecumenismo, di dialogo con i nostri fratelli dell'Oriente. Questo emerge con chiarezza sia dalla nota di commento degli estensori del nuovo calendario sia dalla nota della Liturgia delle Ore, che dice: 'In questo giorno della dedicazione (543) della chiesa di S. Maria Nuova, costruita presso il tempio di Gerusalemme, celebriamo insieme ai cristiani d'oriente quella 'dedicazione' che Maria fece a Dio di se stessa fin dall'infanzia, mossa dallo Spirito Santo, della cui grazia era stata ricolma nella sua immacolata concezione'. Il fatto della presentazione di Maria al tempio, com'è, noto, non è narrato in nessun passo dei testi sacri, mentre viene proposto con abbondanza di particolari dagli apocrifi, cioè da quegli scritti molto antichi e per tanti aspetti analoghi ai libri della Bibbia, che tuttavia sempre la Chiesa ha rifiutato di considerare come ispirati da Dio e quindi come Sacra Scrittura. Or secondo tali apocrifi, la presentazione di Maria al tempio non avvenne senza pompa: sia nel momento della sua offerta che durante la permanenza nel tempio si verificarono alcuni fatti prodigiosi: Maria, secondo la promessa fatta dai suoi genitori, fu condotta nel tempio a tre anni, accompagnata da un gran numero di fanciulle ebree che tenevano delle torce accese, col concorso delle autorità gerosolimitane e tra il canto degli angeli. Per salire al tempio vi erano quindici gradini, che Maria salì da sola, benchè tanto piccola. Gli apocrifi dicono ancora che Maria nel tempio si alimentava con un cibo straordinario recatole direttamente dagli Angeli e che ella non risiedeva con le altre bambine ma addirittura nel 'Sancta Sanctorum' (che veniva invece "visitato" una sola volta all'anno dal solo Sommo Sacerdote).
La realtà della presentazione di Maria dovette essere molto più modesta e insieme più gloriosa. Fu infatti anche attraverso questo servizio al Signore nel tempio, che Maria preparò il suo corpo, ma soprattutto la sua anima, ad accogliere il Figlio di Dio, attuando in se stessa la parola di Cristo: 'Beati piuttosto coloro che ascoltano la parola di Dio e la osservano'.
Autore: Piero Bargellini
SOURCE : http://www.santiebeati.it/dettaglio/25200
Presentazione della Beata
Vergine Maria
Pietro Testa (1611–1650). Presentation
of the Virgin in the Temple, 1641-1643, 323 x 226, Hermitage Museum
Dopo aver celebrato l’8
settembre la Natività di Maria Santissima e quattro giorni dopo, il 12, la
festa del suo santissimo Nome, impostole poco dopo la nascita, il Ciclo mariano
celebra in questo giorno la Presentazione al tempio, di questa Fanciulla figlia
di benedizione.
Un po’ di storia
Queste prime tre feste del Ciclo mariano sembrano un’eco del Ciclo
cristologico, che in egual modo celebra il 25 dicembre la nascita di Gesù, otto
giorni dopo il suo Santissimo Nome, e il 2 febbraio la Presentazione sua al
tempio.
La Presentazione di Maria
al tempio trae origine da un’antica tradizione, che il Padre Roschini illustra
nei suoi testi di Mariologia e che si può intuire, come spiegheremo, dallo
stesso Vangelo di Luca. Questo fatto è celebrato in Oriente dal V secolo
ed è legato alla dedicazione della Chiesa di Santa Maria Nuova in Gerusalemme
nel 543.
L’Imperatore di Bisanzio,
Michele Commeno, ne parla in una sua costituzione del 1166. Filippo di
Maizières, gentiluomo francese cancelliere presso la corte del Re di Cipro,
essendo stato inviato come ambasciatore ad Avignone presso il Papa Gregorio XI
nel 1372, gli narrò con quale magnificenza, si celebrasse presso i Greci il 21
novembre in onore della Madre di Dio. Gregorio XI introdusse allora questa
festa ad Avignone, e Sisto V la rese obbligatoria per tutta la Chiesa, nel
1585. Clemente VIII la innalzò al grado “doppio maggiore”, e come per altre
feste ne rielaborò l’Ufficiatura. Il nuovo calendario liturgico, dal 1969,
giustamente conservò questa memoria per additare in Maria Colei che, concepita
senza peccato originale, fin dalla sua più tenera età si è offerta totalmente a
Dio per il Suo progetto di Salvezza: davvero una singolare Fanciulla tutta di
Dio.
Il suo significato
Narra l’Evangelista Luca, in occasione della Presentazione di Gesù al tempio
(cf. Lc 2,21-40), dopo l’incontro della Sacra Famiglia con il santo vecchio
Simeone, che al tempio «c’era pure Anna, una profetessa figlia di Fanuel, della
tribù di Aser, che era molto avanzata in età, vissuta con il marito sette anni,
dopo il suo matrimonio, e vedova era giunta fino agli 84 anni. Ella non si
allontanava mai dal tempio e con digiuni e preghiere serviva Dio notte e giorno.
Sopraggiunta proprio in quell’ora, dava lode a Dio e parlava del Bambino Gesù a
tutti quelli che aspettavano la liberazione di Gerusalemme».
Al riguardo di questa
pagina delicatissima, il Servo di Dio Mons. Pier Carlo Landucci (1900-1986),
nel suo libro Maria Santissima nel Vangelo (Ed. San Paolo, Milano 2000), scrive
con finissima intuizione: «Fu l’incontro di due anime – Maria, la Madre di
Gesù, e Anna – che si erano da tanto tempo e per tanto tempo conosciute,
stimate e amate. Si ritrovavano insieme la più giovane ospite di quella sacra
dimora, e la più anziana: la giovane Maria, che per tanti anni aveva guardato
con umile e pia riverenza a quella santa vecchiezza; e la vecchia Anna, cui la
celestiale piccola Maria aveva già lungamente rapito lo sguardo piamente
pensoso e il cuore. Ora, per entrambe, v’era la riprova e il più alto sigillo
dell’antica comprensione».
Dunque, tutto questo fa
supporre con fondamento che Maria Bambina sia stata presentata al tempio, in
tenera età, per una sua singolare consacrazione a Dio, fin dai primissimi anni
della sua vita. C’era davvero un corpo di donne stabilmente addette al servizio
del tempio e dimoranti in appositi locali attorno al tempio stesso. La presenza
di queste donne, addette soprattutto alla preghiera, è chiaramente suggerita da
Esodo 38,8, e 1Sam 2,22, che parlano di donne che “prestano servizio” – “sabà”
in ebraico –, indicando turni fissi quasi come le guardie militari. Anche
Giuseppe Flavio nelle sue Antiquitates judaicae (I, 8, c. 3) parla di numerose
celle attorno al tempio, quasi come di un monastero.
Il fatto che Maria sia
stata condotta giovanissima a vivere presso il tempio, in una totale offerta a
Jahvè, è suggerito da forti argomenti di convenienza alla luce
dell’elaborazione teologica e dell’analisi psicologica. La singolarissima
perfezione di natura e di Grazia, della immacolata Bambina, si manifestò
infatti, pur nel quadro della umile vita ordinaria, con sorprendente bellezza
naturale e soprannaturale, perfezione pratica di vita, trasporto in Dio.
Rispetto a ogni altra
bambina, pure ottima, c’era l’enorme differenza che correva tra chi era nata
Immacolata e piena di Grazia e chi era venuta al mondo con il peccato
originale; tra chi aveva le passioni perfettamente soggette e chi le aveva
ribelli; tra chi era precocissima e chi nasceva con la solita debolezza dei
figli di Adamo; tra chi era destinata a diventare Madre di Dio e chi aveva solo
un ordinario destino umano.
Tutto ciò colpì i suoi
santi genitori, Giacchino e Anna, dalla Chiesa venerati sugli altari, e mostrò
loro la grande convenienza che una così eccezionale e celestiale figlia venisse
in modo del tutto speciale consacrata a Dio e godesse della privilegiata dimora
del tempio, come altre vergini destinate ivi al servizio di Dio.
Sicuramente anche Maria,
piccola immacolata Fanciulla desiderò e volle intimamente tutto questo. Tanto
più vegliava su di Lei la amabilissima e specialissima Provvidenza di Dio. Come
Dio aveva singolarmente segregato per sé Giovanni il precursore di Gesù, tanto
similmente pensò alla Madre del Figlio suo incarnato. Questa “segregazione”,
questa “fuga mundi”, per cui il Santo, secondo l’etimologia greca “Hagios”, è
colui che è separato dalla terra, era straordinariamente conveniente, pressoché
indispensabile a Maria, per rispetto alle perfezioni sublimi che Dio le aveva
donato fin dal suo Immacolato Concepimento.
Come avrebbe potuto
permettere Dio che Ella potesse essere oggetto degli sguardi, anche puri, degli
affetti e dei progetti di vita dei giovani del luogo? Tutto doveva essere
bello, puro, verginale, tutto immacolato in Lei: mio Dio, che meraviglia, per
noi impastati di fango! A tale riguardo era necessario un ritiro al tempio fin
allo sposalizio castissimo con Giuseppe.
Dunque Maria Santissima,
ancora bambina e fanciulla, noi la contempliamo nella sua presentazione al
tempio, nella sua vita tutta di Dio – insieme ad Anna, assai più anziana di Lei
– in attesa del compimento del suo sublime destino: l’Immacolata, la Tota
Pulchra, la Vergine per eccellenza, tutta di Dio, nel corpo e nello spirito,
diventerà la Madre del Figlio di Dio, Gesù, la Corredentrice accanto all’unico
Redentore del mondo, la Madre della Chiesa, nata anche dal suo Cuore.
Giustamente il 21
novembre, i Consacrati celebrano con gioia anche la loro festa: essere con
Maria, tutti di Dio per adorare Lui solo e generare in sé e nelle anime il
Cristo Gesù.
Autore: Paolo Risso
SOURCE : http://www.santiebeati.it/dettaglio/25200
Presentazione della Beata
Vergine Maria
Jomfru Marias
fremstilling i tempelet
Minnedag: 21.
november
In praesentatione Beatae
Mariae Virginis; Marias ofring, Marias tempelgang
Historien om Jomfru
Marias fremstilling i tempelet står ikke i Bibelen, men har sitt opphav i den
apokryfe beretningen «Jakobs Protoevangelium» fra 100-tallet (kapittel syv).
Historien fortelles også i pseudo-Matteus' evangelium, Evangeliet om Marias
fødsel og andre apokryfe skrifter.1
Historien forteller at
Marias foreldre Joakim og Anna i takknemlighet over å ha blitt bønnhørt av Gud og
fått et barn, lovte å vie henne til Gud. Derfor brakte de som et offer til Gud
den treårige Maria til tempelet i Jerusalem for å bli utdannet der. Der tjente
Maria i elleve år sammen med andre jenter og de hellige kvinnene som hadde
ansvaret for dem. Men dette er en ren legende, for det fantes ikke
Tempeljomfruer i Jerusalem. Jødiske foreldre var forpliktet av loven til å vie
sine førstefødte sønner til Gud, og dette skjedde ved en seremoni i tempelet.
Det var ingen lignende forpliktelser for jenter, men moren måtte utføre visse
ritualer etter fødselen, og det kan godt ha vært vanlig å bringe jentene til
tempelet likevel.
Festen for denne
begivenheten oppsto i øst, trolig i Syria, hvor den apokryfe beretningen kom
fra. Festen er kjent i øst siden 21. november 543, den dagen da den praktfulle
kirken Santa Maria Nova i nærheten av jødenes tempel og Al-Aqsa-moskéen i
Jerusalem ble vigslet etter å ha blitt bygd av keiser Justinian (527-65). Denne
kirken ble reist på stedet der Jomfru Marias barndomshjem sto, men den ble
ødelagt av perserne allerede i 614. Allerede fra 700-tallet ble dagen feiret
som en Mariafest i Konstantinopel. Kardinal Pitra publiserte et stort liturgisk
dikt på gresk for denne festen,2 skrevet
av en «Georgios» rundt 600/700-tallet. Mange av de tidlige kirkefedrene som den
hellige patriark Germanos I av Konstantinopel (d. 730) og hans samtidige, den
hellige Johannes av Damaskus, holdt praktfulle prekener på denne festen og
refererte til Maria som den spesielle plante eller blomst som ble fostret opp
til bedre ting. Festen mangler i det tidlige menologiet fra Konstantinopel fra
700-tallet, men den finnes i liturgiske dokumenter fra 1000-tallet, som Calend.
Ostromiranum 3 og
i menologiet til Basilios II (e'ísodos tes panagías Theotókon). Den står i
konstitusjonene til keiser Manuel Komnenos (1143-80) i 1166 som en fullt ut
anerkjent fest da domstolene ikke var samlet.
Det er tydelig at festen
ikke ble feiret i Roma under den hellige pave Sergius I (687-701), som
etablerte fire andre viktige Mariafester, Fødselen, Bebudelsen, Renselsen og
Innsovningen (i dag: Opptakelsen i himmelen). Festen ble feiret i de greske
klostre i Sør-Italia så tidlig som på 800-tallet. Den ble feiret sporadisk i
England fra 1000-tallet på 21. november som Benedictio de praesentatione
sanctae Mariae, men den kom etter hvert ut av bruk. I vest ble festen virkelig
introdusert av en fransk adelsmann, Philippe de Mazières, kansler for kongen på
Kypros, som tilbrakte en tid i Avignon i pontifikatet til pave Gregor XI
(1370-78). Den ble feiret i 1372 i nærvær av kardinalene, med et officium
tilpasset fra det officiet som ble sunget av grekerne. Festen ble innført i
1372 ved et dekret av pave Gregor IX. I 1373 ble festen adoptert i det
kongelige kapell i Paris, i 1418 i Metz og i 1420 i Köln. Pave Pius II
(1458-64) innvilget denne festen med en vigilie til hertugen av Sachsen.
Festen ble tatt opp i
mange bispedømmer, men på slutten av middelalderen manglet den fortsatt i mange
kalendere.4 I
Toledo ble den i 1500 foreskrevet for 30. september av kardinal Ximenes. Pave
Sixtus IV (1471-84) innførte festen i det romerske breviaret i 1472, og den
fikk endelig en plass i kalenderen for hele Kirken av pave Sixtus V (1585-90)
den 1. september 1585, men først etter at den hadde vært fjernet fra breviaret
en stund av den hellige pave Pius V (1565-72), som i 1568 tok avstand fra den
primitive ordlyden i en sekvens i en messe fra 1505. I provinsen Venezia ble
den i 1680 en dobbel av andre klasse med oktav, pasjonistene og sulpisianerne
feiret den som en dobbel av første klasse, mens servittene, redemptoristene,
karmelittene, mercedarierne og andre feiret den som en dobbel av andre klasse
med oktav. I noen tyske bispedømmer ble den feiret den 26. november under
tittelen Illatio.5 Grekerne
feirer festen i fem dager. I den romerske kalenderen var den en større dobbel
fest (Major duplex).
Da kalenderen ble
reformert i 1969 etter Andre Vatikankonsil (1962-65), hevet det seg stemmer for
å fjerne denne festen. Men det møtte kraftig motstand for grekerne og kjennere
av den greske liturgi. I kalenderen av 1969 er den oppført som minnedag. Pave Paul
VI (1963-78) skrev i den apostoliske formaningen Marialis cultus av 2. februar
1974 om denne festen at «til tross for dens apokryfe innhold presenterer den
høystemte og eksemplariske verdier og fortsetter de ærverdige tradisjoner som
har sin opprinnelse i de østlige kirkene».6
De ortodokse kirkene
feirer festen («Marias ofring») på samme dato som en av sine tolv store
fester, Dodekaorton, mens armenerne feirer festen den 20. november. Pave
Johannes Paul II (1978-2005) utropte dagen til en Pro Orantibus-dag, en
dag for klausurerte ordenssøstre som spesielt er viet til bønn, i stillhet og
ettertanke. I Tyskland kalles festen Vår Frue i Jerusalem eller Mariä
Tempelgang. I Italia heter den Presentazione di Maria al Tempio. Marias
fremstilling har vært et populært tema for mange kunstnere som Giotto,
Ghirlandaio, Tizian og Tintoretto.
1
Walker, Apocryph. Gosp., Edinburgh, 1873
2
Anal. Spici. Solesmensi, s. 265
3
Martinow, Annus graeco-slav., 329
4
Grotefend, Zeitrechnung, III, 137
6
Apostolic Exhortation of His Holiness Paul VI, Marialis cultus: For the
Right Ordering and Development of Devotion to the Blessed Virgin Mary, no 8
Kilder: Lodi,
Butler (XI), Schnitzler, Schauber/Schindler, Adam, CE, Infocatho,
Heiligenlexikon, santiebeati.it, en.wikipedia.org, campus.udayton.edu,
americancatholic.org, magnificat.ca, home.it.net.au - Kompilasjon og
oversettelse: p. Per
Einar Odden - Opprettet: 1999-08-29 21:50 -
Sist oppdatert: 2007-03-25 17:42
SOURCE : http://www.katolsk.no/biografier/historisk/nov21
_%C3%A9glise_vitrail_(2).JPG)
Presentazione della Beata Vergine Maria
Henri Feur, La Présentation de Marie au Temple, détail d'un
vitrail de l'église de Molières (Dordogne)
Marie d’Agréda, La
Cité mystique de Dieu, Livre deuxième. chapitre I-V, qui traite de la
Présentation de la Très-Pure Marie dans le Temple, des divines faveurs qu'elle
y reçut, des vertus qu'elle y pratiqua, des afflictions qu'elle y souffrit, de
la mort de ses parents saint Joachim et sainte Anne, aussi bien que des
épousailles qu'elle fit avec saint Joseph par le commandement du Trés-Haut, et
de l'ordre de vie qu'elle se prescrivit dans son très-chaste mariage. :
http://www.abbaye-saint-benoit.ch/saints/marieagreda/tome01/003b.htm
VIE INTÉRIEURE DE LA TRÈS-SAINTE VIERGE. OUVRAGE RECUEILLI DES ÉCRITS DE M. OLIER, FONDATEUR DE LA CONGRÉGATION DES PRÊTRES DE SAINT-SULPICE, Numérisation : Merci à l'Abbaye Saint Benoît de Port-Valais - www.abbaye-saint-benoit.ch/ : http://livres-mystiques.com/partieTEXTES/olier/Olier.htm
VIE DIVINE DE LA TRÈS-SAINTE VIERGE MARIE par Marie d'Agréda, Traduite de l'Italien par l'Abbé Joseph-Antoine Boullan, Missionnaire du Précieux Sang et Docteur en Théologie. Paris, 1853 : http://livres-mystiques.com/partieTEXTES/Dagreda/sommaire.html
Presentazione della Beata
Vergine Maria
Фрески
во Црквата „Воведение на Пресвета Богородица“ („Св. Спас“) во Кучевиште,
Скопско Фрески храма «Св. Спас» в Кучевиште, Македония
Fresco
(14th century) from the Serbian Orthodox Church of the
Presentation of the Virgin Mary in Kučevište near Skopje
Voir aussi : Art
Celebrates The Presentation of Mary, https://melaniejeanjuneau.wordpress.com/2016/11/21/art-celebrates-the-presentation-of-mary/
https://www.traditioninaction.org/SOD/j102sdPresentation_11-21.htm
