Bible Study with Gene: The Festival of Joy

A monthly column by retired CoB ordained minister and scholar Eugene F. Roop

The Eastern Orthodox Church observes a religious calendar with twelve significant Festivals. February 2 is one of those Festivals: the Presentation of Jesus at the Temple, also called Candlemas (Candle Mass). Along with food, prayer, and song, the Festival includes a “delightful” parade of candles.

In Luke 2:22-40, Mary and Joseph are described as following a customary Jewish practice. They “present” their young son to the Lord at the temple: the presentation of the firstborn. This couple brings their offering, an inexpensive offering designed for the poor of the land - either two turtle doves or two young pigeons.

But the “presentation” of Jesus takes an unexpected turn. Simeon, an elderly priest, and then Anna, an elderly prophet, recognize in this youngster the arrival of “Salvation.” According to Simeon:

My eyes have seen your salvation!

You prepared this salvation,

In the presence of all peoples.

It is a light for revelation to the Gentiles,

And glory for your people, Israel.  (Lk. 2:30-31)

The poem's final lines inform the reader that Simeon recognizes this child as the light who reveals the glory of God’s new world.  The same joy-filled proclamation lies at the heart of the Orthodox Candlemas Festival.

Now I’m going to offer an observation that runs counter to our operational tradition. Simeon’s poem directs our eyes toward a common salvation, Jews and Gentiles, everybody. Maybe in Simeon’s vision, God’s new world does not require a defined set of beliefs.  It is a free gift.

However, history would not follow the direction that Simeon’s poem may lead. Rather than Simeon’s poetic path, the various groups sought to establish separate religions grounded in their beliefs.

Christianity sought to clarify the required beliefs about Jesus. These beliefs became “obligatory” 1700 years ago, when the Roman Emperor Constantine convened the Christian bishops at the Council of Nicaea (325 CE). The Nicene Creed made it clear that the Arians, Gnostics, and Docetists were not included in God’s deliverance. This exclusion later extended to those who understood Jesus as “only” a Rabbi (Judaism) or a Teacher (Islam). One must believe that Jesus is fully human and fully divine to be included in God’s new world.

Mutual antagonism rather than shared joy characterizes the history of Christianity, Judaism, and Islam.

Eventually, it will reduce our internal stress if we live in a more congenial relationship with those we define as “not us.” We often live in the same neighborhood, attend the same school, work in the same office, and shop at the same stores. A joyful life pushes against unending intergroup antagonism.

Back to Simeon: What do you mean, Simeon, when you may imply that everyone is included in God’s new world? If everyone is included, what role do faith, ethics, and service play?

It certainly changes the discussion! Instead of a ticket into the drama, faith, ethics, and service become a joyful expression of gratitude for free admission. Don’t people need a reward to motivate good behavior: to act justly, love compassionately, and walk humbly with God (Micah 6:8)?

Perhaps we are to read Simeon’s words as just the poetic outburst of a man in his last days. Or maybe not.