Skip to main content

"Lectio divina is an authentic source of Christian spirituality recommended by our Rule. We therefore practice it every day, so that we may develop a deep and genuine love for it, and so that we may grow in the surpassing knowledge of Christ. In this way we shall put into practice the Apostle Paul’s commandment, which is mentioned in our Rule: “Let the sword of the spirit, the Word of God, live abundantly in your mouth and in your hearts; and whatever you must do, do it in the name of the Lord.”

 Carmelite Constitutions (No. 82)

Lectio Divina: The Presentation of the Lord

Lectio Divina

Luke 2:22-40
The presentation of the Child Jesus in the Temple

1. Opening prayer

O God, our Creator and Father, You willed that Your Son, generated before the dawn of the world, should become a member of the human family. Rekindle in us an appreciation for the gift of life, so that parents may participate in the fruitfulness of Your love, old people may pass on to young ones their mature wisdom, and children may grow in wisdom, piety and grace, all giving praise to Your holy name. Through Christ our Lord.

2. Reading: Luke 2:22-40

 When the days were completed for their purification according to the law of Moses, Mary and Joseph took Jesus up to Jerusalem to present him to the Lord, just as it is written in the law of the Lord, Every male that opens the womb shall be consecrated to the Lord, and to offer the sacrifice of a pair of turtledoves or two young pigeons, in accordance with the dictate in the law of the Lord. Now there was a man in Jerusalem whose name was Simeon. This man was righteous and devout, awaiting the consolation of Israel, and the Holy Spirit was upon him. It had been revealed to him by the Holy Spirit that he should not see death before he had seen the Christ of the Lord. He came in the Spirit into the temple; and when the parents brought in the child Jesus to perform the custom of the law in regard to him, he took him into his arms and blessed God, saying: “Now, Master, you may let your servant go in peace, according to your word, for my eyes have seen your salvation, which you prepared in the sight of all the peoples: a light for revelation to the Gentiles, and glory for your people Israel.” The child’s father and mother were amazed at what was said about him; and Simeon blessed them and said to Mary his mother, “Behold, this child is destined for the fall and rise of many in Israel, and to be a sign that will be contradicted Band you yourself a sword will pierce so that the thoughts of many hearts may be revealed.” There was also a prophetess, Anna, the daughter of Phanuel, of the tribe of Asher. She was advanced in years, having lived seven years with her husband after her marriage, and then as a widow until she was eighty-four. She never left the temple, but worshiped night and day with fasting and prayer. And coming forward at that very time, she gave thanks to God and spoke about the child to all who were awaiting the redemption of Jerusalem. When they had fulfilled all the prescriptions of the law of the Lord, they returned to Galilee, to their own town of Nazareth. The child grew and became strong, filled with wisdom; and the favor of God was upon him.

3. A moment of prayerful silence

- that the Word of God may dwell in us and that we may allow it to enlighten our lives;
- that before we share any comments, the very light of the Word may shine and dominate with the mystery of the living presence of the Lord.

4. Some questions

to help us in our personal reflection.

a) Why should Jesus, Son of the Most High, and His mother Mary, conceived without sin, obey the prescriptions of Moses? Was Mary perhaps not yet aware of her innocence and holiness?

b) Is there special significance in the words and attitudes of Simeon and the prophetess Anna? Do not their actions and joy perhaps recall the style of the ancient prophets?

c) How can we explain this "sword" that pierces? Is it a rending of consciences before the challenges and richness of Jesus? Or is it only the inner pains of the Mother?

d) Can this scene mean anything to parents today: for the religious formation of their children; for the plan that God has for each of their children; for the fears and sufferings that parents carry in their hearts when they think of the time when their children grow up?

5. A key to the reading

for those who wish go deeper into the text.

a) As laid down in the law of Moses/of the Lord. This is a kind of refrain repeated several times. Luke mixes two prescriptions without making any distinction. The purification of the mother was foreseen in Leviticus (12:2-8) and was to take place forty days after the birth. Until then, the woman could not approach sacred places, and the ceremony was accompanied by the gift of a small animal. But the consecration of the first-born was prescribed in Exodus (13:11-16) and was considered a kind of "ransom" in memory of the saving action of God when He liberated the Israelites from slavery in Egypt. For this also the offering was a small animal. Throughout this scene, the parents seem to be in the process of presenting/offering their son as was done with sacrifices and Levites, while through the persons of Simeon and Anna it seems rather God who offers/presents the son for the salvation of people.

b) Simeon and Anna: these are figures full of symbolic value. Their role is one of recognition, that comes from both the enlightenment and action of the Spirit and a life lived in expectation and faith. Simeon especially is defined as prodek menos, that is, one entirely absorbed in waiting, and one who goes forward to welcome. He, too, appears to be obedient to the law, the law of the Spirit, who leads him towards the child in the temple. The canticle he proclaims manifests his pro-existentia: he has lived in order to come to this moment, and now he withdraws so that others may see the light and the salvation to come for Israel and the gentiles. Anna completes the picture, by her very age (symbolic value: 84 equals 7x12, the twelve tribes of Israel; or 84 7 = 77, double perfection), but above all by her way of living (fasting and praying) and by her proclamation to all who "looked forward". She is led by the Spirit of prophecy, docile and purified in her heart. Besides, she belongs to the smallest of the tribes, that of Asher, a sign that the small and fragile are the ones more disposed to recognize Jesus, the Savior. Both of these old people, who look like an original couple, are symbols of the best of Judaism, of faithful and meek Jerusalem, that awaits and rejoices and that from now on allows the new light to shine.

c) A sword will pierce: generally these words are interpreted as meaning that Mary will suffer, a drama made visible in Our Lady of Sorrows. Rather, we need to see the Mother as a symbol of Israel. Simeon feels the drama of his people who will be deeply torn by the living and sharp word of the redeemer (cf. Lk 12:51-53). Mary represents the path: she must trust, but will go through times of pain and darkness, struggles and painful silences. The story of the suffering Messiah will be painful for all, even for the Mother. One does not follow the new light of the whole world without paying the cost, without being provoked to make risky choices, without being always born again from on high and in newness. But these images of the "sword that pierces," of the child who will "trip" and shake hearts from their lethargy, are not to be separated from the meaningful action of the two old people: the one, Simeon, takes the child in his arms to show that faith is a meeting and an embrace, not an idea or theorem; the other, Anna, takes on the role of proclaiming and en-kindles a bright light in the hearts of all who "looked forward" to Him.

d) Daily life, an epiphany of God. Finally, it is interesting to note that the whole episode emphasizes the situation of the most simple and homely: the young couple with the child in their arms; the old man who rejoices and embraces, the old woman who prays and proclaims, those listening who appear to be indirectly involved. At the end of the passage, we also get a glimpse of the village of Nazareth, of the growth of the child in a normal context, the impression of a child extraordinarily gifted with wisdom and goodness. The theme of wisdom, woven into the fabric of normal life and growth in a village context, leaves the story as if in suspense, and it will be taken up again precisely with the theme of the wisdom of the boy among the doctors in the temple. Indeed, this is the episode that follows immediately (Lk 2:41-52).

6. Psalm 122

I was glad when they said to me,
"Let us go to the house of the Lord!"
Our feet have been standing within your gates,
O Jerusalem!
Jerusalem, built as a city which is bound firmly together,
to which the tribes go up, the tribes of the Lord,
as was decreed for Israel,
to give thanks to the name of the Lord.
There thrones for judgment were set,
the thrones of the house of David.
Pray for the peace of Jerusalem!
"May they prosper who love you!
Peace be within your walls,
and security within your towers!"
For my brethren and companions' sake I will say,
"Peace be within you!"
For the sake of the house of the Lord our God,
I will seek your good.

7. Final Prayer

Father, we praise You and we bless You because through Your Son, born of woman by the working of the Holy Spirit, born under the law, has ransomed us from the law and You have filled our life with light and new hope. May our families welcome and remain faithful to Your designs; may they help and sustain in their children the new dreams and enthusiasm, wrap them in tenderness when they are fragile, educate them in love for You and for all creatures. All honor and glory to You, Father. Amen.

Lectio: Matthew 12:46-50
Lectio Divina: Matthew 13:1-9
Lectio Divina: Saint James, apostle
Lectio: Matthew 13:18-23

Lectio Divina in ebook and pdf format

Would you like to receive monthly Lectio Divina on your Ipad / Iphone / Kindle?


As Carmelites We live our life of allegiance to Jesus Christ and to serve Him faithfully with a pure heart and a clear conscience through a commitment to seek the face of the living God (the contemplative dimension of life), through prayer, through fraternity, and through service (diakonia). These three fundamental elements of the charism are not distinct and unrelated values, but closely interwoven. 

All of these we live under the protection, inspiration and guidance of Mary, Our Lady of Mount Carmel, whom we honor as "our Mother and sister."