Mary in the Gospel of Luke: The Presentation

The Presentation

T  he fourth scene which involves Mary in Luke’s infancy narrative is the Presentation in the Temple which we commemorate as the fourth joyful mystery of the rosary.

Luke’s narration of the presentation (the only evangelist who describes it) may be divided into two principal acts: first, the account of the presentation itself (Lk 2:22-24) and second, the manifestation of the Child Jesus to Simeon (Lk 2:25-35) and Anna (Lk 2:36-38). As verse 21 (the circumcision of Jesus) forms the introduction to the account, so verses 39 and 40 (“ . . . they returned to Galilee . . . and the child grew and became strong, filled with wisdom . ”) form its conclusion. In this installment of Mary in the Gospel of Luke, we will study the first part, the account of the presentation itself.

No section of the Lucan infancy narrative is as mysterious as this one. For there is nothing in the Old Testament or in Jewish law which calls for a presentation of a forty-day old child in the temple. To add to the puzzle is Luke’s narration of “their purification, ” referring evidently to Joseph and Mary. Yet here again, it is no-where indicated in Jewish law or customs that the father of the child is to be purified; this ritual is reserved for the mother . . .  forty days after the birth of a boy, eighth days after the birth of a girl.  To further complicate the scene is the omission by Luke of the central element of the ritual. The ritual  involving a month-old firstborn male . . .  the paying of five shekels to a priestly family in order to redeem the child.

Focus of the Narrative

Luke’s novel interpretation of Jewish Law indicates that he is not Jewish and certainly not a resident in the Holy Land. Moreover his mysterious narration of these events makes it quite certain that his infancy narrative is not the memoirs of Mary.

It does appear, therefore, that Luke himself was not interested in the particulars of the prescriptions of the Law. The redemption of the firstborn is turned into a presentation story. And the purification of the mother into a joint purification of both mother and father. And these two distinct requirements of the Law – redemption of the firstborn and the purification of the mother – Luke forms into one event.

Why . . .

Why a presentation of Jesus when nothing in Jewish Law speaks of such a ceremony? There is a somewhat similar story found in 1 Sam 22-28 which speaks of Hannah presenting her son, Samuel, to the priest Eli at the Tent (the “tabernacle”) of Shiloh. Hannah hands over her son whom she claims was conceived only after prayer at the Shiloh shrine, to serve the Lord all the days of his life. At the presentation, Mary hands over her Son whom she knows was virginally conceived of the Holy Spirit, to serve the Lord all the days of his life.

. . . A Presentation Story?

Jesus is, then, in the eyes of the inspired Luke, the fulfillment of the Old Testament. He belongs to the Lord in a far different way than Samuel, for Jesus is the “Holy One, the Son of God”.  And Mary with Joseph lovingly offers the child Jesus to the Father.  For her Son belongs to Him as His personal image. Mary concurs in the divine destiny of her child, freely consenting to the will of God. At the presentation, she once again utters her fiat of the Annunciation but now with even greater intensity.

Every time she is called to speak her let it be done she grows in her active and responsible surrender to God. The fulfillment of her offering is achieved on Calvary when she makes with her Son but one sacrifice by her loving consent to the offering of her Son to the Father for the redemption of the human race.

However, there appears to be even a deeper allusion to the Old Testament that Luke intends to underline by his transformation of the five-shekel redemption of the firstborn to the presentation of the firstborn. The prophet Malachy preached that “the Lord whom you seek will suddenly come to his temple”.  (Mal 3:1). Perhaps Luke is describing the fulfillment of Malachy, for at the time of the presentation, the Temple of God was bereft of His presence (the Ark of the Covenant had been destroyed at the Babylonian captivity, never to be rebuilt [cf. Jer 3:16]).

The Obedience . . .

The Presentation would signify for Luke the entrance of the Lord into the empty Holy of Holies. God once again dwells with His people in Jesus who is, in his person, the Holy of Holies. As the Son of God, Jesus Himself is the Temple. For He is, as the Council of Nicaea clarifies, “one in being with the Father”.  Again, it is Mary who brings the Lord into the Temple, it through Mary’s faith – obedience that God personally dwells among His people.

. . . of the Holy Family

Luke’s stress in the presentation narrative is on the obedience of the Holy Family to the Law of God. In the two verses which comprise the presentation proper, the Law is mentioned three times. Jesus is the personal fulfillment of the mosaic Law. Mary, through her continued fiat is the model of obedience to God through the New Law, Jesus. The Lord enters into the temple of our hearts through our obedience to His law of love, just as the Lord enters Mary’s heart and womb through the obedience of her fiat. And as Mary’s total surrender is not just a word uttered at one point in her history. But, rather, her life itself. So too our obedience to Jesus, the Law of Love, must characterize every moment of the day and night.

The presentation narrative is an example of Saint Louis de Montfort’s teaching on total consecration. Jesus freely offers Himself to the Father and Our Lady offers herself along with her Son. This Act of Consecration will find its fulfillment at the Cross where in a cry of love Jesus surrenders life to the Father and again, Mary offers herself in union with her crucified Son. The two form but one sacrifice, but one Heart. And it is in that Heart of Jesus – Mary that we live our total consecration.

To Be Continued