'My Gift for the
Child'
Fred Nye, Sunday, Candlemas, Tuesday 2nd
February, 2016
It’s lovely to be able to preach this evening because it
was at Candlemas in 1985 that Joyce Green and I were first
licensed as Readers - so thank you for asking me!
At Candlemas we say a final goodbye to
Christmas, and begin to move towards Lent and Passiontide.
And in the beautiful story of the Presentation in the
Temple St. Luke helps us through this transition. He looks
back to the birth of Jesus as Messiah, and also forwards,
to give us a foretaste of what sort of Messiah Jesus is
destined to be.
When he is about six weeks old, Mary and
Joseph take Jesus to the great temple at Jerusalem for the
ceremony of Presentation and naming demanded by the Jewish
law. They come in humility, and obedience, and without
ceremony. In religious terms they are definitely second
class citizens: they can’t afford the lamb for the
required burnt offering, and have to make do instead with
a couple of pigeons. On top of that, we know that Joseph
would also have had to pay a hefty five shekel fee, the
so-called redemption price - about three weeks wages
for a humble carpenter. That said, you might expect the
Holy Family to be met on arrival by one of the many
priests who officiated at the temple. But no – they are
welcomed instead by two much less important people; and it
is they who recognise and proclaim the infant Jesus as the
promised Messiah . The aged Annah clearly had some rarity
value as a female prophet but her status would
nevertheless have been pretty lowly: as a mere woman she
would for instance have been denied access to the inner
courts of the temple. But it is Annah, with her
exceptional gifts of insight and perception, who spreads
the news of the Messiah’s arrival to anyone who is
prepared to hear it. And Simeon, faithful Simeon, sees in
the vulnerable baby he holds in his arms the salvation of
the whole world, both Jew and gentile. He goes on to
predict that the Messiah’s costly work of salvation will,
perhaps by its very nature, bring both fulfilment and
pain, and that a sword will pierce Mary’s soul also.
This then is the picture Luke paints for
us of Jesus, the newborn Messiah: one who comes in
poverty, in humility, and in loving and costly obedience.
He is destined to be both the glory of his own people and
saviour of the whole world, and his work of salvation is
to be accompanied by both joy and pain. And this Messiah
will be recognised not by the powerful and privileged but
by those who long for the coming of his Light and his
redemption.
But perhaps we can take this picture of
the Messiah just a little bit further. The temple at
Jerusalem, that plays such an important part in the story
of the Presentation, forms a physical link between Our
Lord’s early life and his death and Passion, and was a
silent witness to some of the critical events of Jesus’
public ministry. It was certainly quite a place. Built by
King Herod the Great and still being added to in Jesus’
lifetime, it was famous for its size and beauty. The
historian Josephus tells us that in the sunlight its
gilded white marble was a stunning and dazzling sight. And
yet, as Mother Sue reminded us on Sunday evening, it was a
place full of ambiguities and conflicts. A focus for
Jewish nationalism under the Roman occupation it was
nevertheless compromised by collaboration and
understandings between the elite Jewish priestly classes
and the Roman authorities. Herod had even placed a golden
Roman eagle, symbol of the god Jupiter and of Roman
imperial power, on top of one of its gates. This was the
rather discomfiting, rather tainted place where God dwelt
with his people. It was nevertheless the place which the
Holy Family visited every year on pilgrimage for the
festival of the Passover. On one such occasion the twelve
year old Jesus did a runner from his parents, and went
back to the temple to learn more about the God who was his
Father. And at the same time his mother Mary first learnt
that Jesus’ calling would involve many sacrifices, both
for her Son and for her.
Twenty years later Jesus would once again
be in the self-same temple, shortly before his Passion,
proclaiming the Good News of the Kingdom of God. But
this time his reception by the Jewish elders and teachers,
some of them perhaps the same men he had met as a child,
was very different. Jesus was popular with the people, he
had the common touch, claiming that God had a place in his
kingdom for everyone, even the sinner and the outcast. To
make matters worse he was openly critical of the religious
establishment, condemning their corruption, privilege and
hypocrisy. In an acted parable he had even driven out of
the temple the traders and the money changers. So the
senior clerics try to discredit him – rejecting the idea
that his obvious authority was God-given - and secretly
plan to hand him over to the Roman Governor for trial as a
trouble maker.
And so it was from the temple community
that the armed search party is later sent out to look for
Jesus and to arrest him. They find him in the garden of
Gethsemane, where he has been wrestling with the prospect
of his forthcoming Passion – ‘Let not my will, but yours
be done’. I wonder whether at that moment his mind had
gone back to the temple again, to the pinnacle where he
had been taken in his imagination – and where the Devil
had tempted him to jump and to use his powers of
self-preservation to save his own life. But Jesus knew
that the work of salvation could not be completed by
self-preservation, but only, solely, through the sacrifice
of the Cross. So the Devil got his answer.
And at the very moment of Jesus’ death,
the moment when heaven and earth at last became one, the
temple curtain was torn in two, from the top to the
bottom, and the Devil was routed.
As we move from Christmas to Lent the
gospels portray for us a Messiah whose glory lay in His
humility and obedience, a Messiah who rejected power and
fame in favour of the weak, the poor, and the rejected,
and whose very nature attracted controversy and violent
opposition. The Christian poet U.A. Fanthorpe had the
rather mischievous but totally illuminating idea of
imagining that a Wicked Fairy had visited the infant
Jesus. Had she been present at his naming ceremony, at the
Presentation in the temple, this is what she might have
said:
My gift for the child:
No wife, kids, home; No money sense.
Unemployable.
Friends, yes. But the wrong sort – The workshy, women,
wogs,
Petty infringers of the law, persons
With notifiable diseases,
Poll tax collectors, tarts; The bottom rung.
His end?
I think we’ll make it
Public, prolonged, painful.
Right, said the baby. That was roughly What we had in mind.