meditation on the presentation in the temple

A meditative guide to the Presentation of Jesus in the Temple

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When reading the Bible, many scenes are described very briefly, with very few details. This makes it relatively easy to pass over an important event quickly, missing the depth of the symbolism hidden in the story.

One of the best things we can do is slowly read the Bible, chewing on every word and even placing ourselves into the scene. When we do this with our imagination, we can discover spiritual truths that we didn’t expect to find.

Here is a meditative guide to the event of Jesus’ presentation in the Temple, as laid out in The little book of the most holy child Jesus . It presents a beautiful meditation, allowing us time to think about every aspect of the biblical event and allow God’s grace to invade our hearts.

Let us enter the Temple of Jerusalem. The one great house of the true God in all the earth. Bright and rich with gold and colour and curious work. The house of prayer, the one place of sacrifice. The great altar of God stands there. Crowds pass to and fro to bring their offerings or to join in the never-ending worship. Unheeded through the crowds—unheeded because so lowly and quiet—a pair go up to the place of offering. A maiden bearing in her arms a Babe. By her side a staid and thoughtful man. They are Mary and Joseph, and they bring the little Jesus into the Temple. No longer the gloomy cave. The Holy Child and His parents pass through the crowds in the stately courts of the Temple, their hearts overflowing with joy and peace; but so quiet and of such low estate are they, that none seem to notice them. Yet that Babe is the Lord of the Temple, Lord of heaven and earth, of all creation. Heaven itself cannot contain His glory, nor countless angels worship Him enough or sound the praises due to Him. It is His will to be offered thus for the love of us, with all His glory hidden, in His Temple on earth. It is His will because it is the will of the Father who has loved us with an everlasting love. The crowds know not, as they press by, that it is their Savior and God. Yet Mary, whose only thought is to do the will of her Son, knows that she is offering a gift beyond all price, at once her first-born Son and her God. Aged Simeon, the holy servant of God, for years and years has come daily to the Temple with the hope of seeing this holy Babe. He was told by the Holy Spirit that he should not die before he had this great joy And now he takes the Child, his Lord, in his arms, a peaceful calm flows in upon his soul, and he is ready to die when the good God wills. Anna, too, the aged Prophetess, for this also had waited in the Temple for long years. Now she sees her heart’s desire. She reveals the Holy Child to the Jews; but little do they heed. They are taken up with this world, and love its pomps and grandeur so well that when they look upon its Lord and Maker they see but a little Infant like any other child of men. A poor Infant in a young maiden’s arms, Jesus, Thou art come to do Thy Father’s will. I desire to do that holy will in all things, whatever it may cost. I offer myself to Thee; do with me what Thou seest best, now and for evermore.

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A meditative guide to the Presentation of Jesus in the Temple

meditation on the presentation in the temple

Place yourself inside the Temple and watch as Mary and Joseph enter to present Jesus to the Jewish priests.

Let us enter the Temple of Jerusalem.

The one great house of the true God in all the earth. Bright and rich with gold and colour and curious work. The house of prayer, the one place of sacrifice. The great altar of God stands there.

Crowds pass to and fro to bring their offerings or to join in the never-ending worship.

Unheeded through the crowds—unheeded because so lowly and quiet—a pair go up to the place of offering.

A maiden bearing in her arms a Babe. By her side a staid and thoughtful man. They are Mary and Joseph, and they bring the little Jesus into the Temple.

No longer the gloomy cave.

The Holy Child and His parents pass through the crowds in the stately courts of the Temple, their hearts overflowing with joy and peace; but so quiet and of such low estate are they, that none seem to notice them.

Yet that Babe is the Lord of the Temple, Lord of heaven and earth, of all creation. Heaven itself cannot contain His glory, nor countless angels worship Him enough or sound the praises due to Him.

It is His will to be offered thus for the love of us, with all His glory hidden, in His Temple on earth.

It is His will because it is the will of the Father who has loved us with an everlasting love.

The crowds know not, as they press by, that it is their Savior and God.

Yet Mary, whose only thought is to do the will of her Son, knows that she is offering a gift beyond all price, at once her first-born Son and her God.

Aged Simeon, the holy servant of God, for years and years has come daily to the Temple with the hope of seeing this holy Babe.

He was told by the Holy Spirit that he should not die before he had this great joy

And now he takes the Child, his Lord, in his arms, a peaceful calm flows in upon his soul, and he is ready to die when the good God wills.

Anna, too, the aged Prophetess, for this also had waited in the Temple for long years.

Now she sees her heart’s desire. She reveals the Holy Child to the Jews; but little do they heed.

They are taken up with this world, and love its pomps and grandeur so well that when they look upon its Lord and Maker they see but a little Infant like any other child of men.

A poor Infant in a young maiden’s arms, Jesus, Thou art come to do Thy Father’s will.

I desire to do that holy will in all things, whatever it may cost.

I offer myself to Thee; do with me what Thou seest best, now and for evermore.

Raphael Benedict

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Reflections for the Feast of the Presentation of the Lord

Introduction: This feast commemorates how Jesus, as a baby, was presented to God in the Temple in Jerusalem. This presentation finds its complete and perfect fulfillment in the mystery of the passion, death and Resurrection of the Lord. The Feast of the Presentation of the Lord is a combined feast , commemorating the Jewish practice of the purification of the mother after childbirth and the presentation of the child to God in the Temple and his buying back ( redemption ) from God. It is also known as the Feast of the Purification of Mary , and the Feast of Candlemas. It is also called the Feast of Encounter ( Hypapánte in Greek) because the New Testament, represented by the baby Jesus, encountered the Old Testament, represented by Simeon and Anna. Joseph offered two pigeons in the Temple as sacrifice for the purification of Mary after her childbirth and for the presentation and redemption ceremonies performed for baby Jesus.

Homily starter anecdote: “Four chaplains Sunday: Julia Duin in the Washington Times Sunday, February 1, 2009 told this story. Just after midnight on Feb. 3, 1943, an act of extraordinary unselfishness by a group of men became a legend of martyrdom and sacrifice. When the Army ship Dorchester was torpedoed by the Germans just south of Greenland that night, its passengers and crew had 25 minutes to get off the boat. As 902 people went for the life jackets, it quickly was discovered there weren’t near enough. Of the 13 lifeboats, only two functioned. In the ship’s final minutes, Methodist senior chaplain George Lansing Fox, Rabbi Alexander Goode, Dutch Reformed minister Clark V. Poling and John P. Washington, a Roman Catholic priest, were helping passengers leave the vessel. Then four men appeared all of them without life jackets. The chaplains quickly gave up their own vests and went down with the ship, perishing in the freezing water. Survivors saw them, locked arm in arm, praying and singing the Navy hymn, “Eternal Father, Strong to Save” just before the ship dove beneath the waves. It was a night as dramatic as the sinking of the Titanic but without a blockbuster movie to record the drama. “The Four Immortal Chaplains,” as they are now known, have been honored many times, including on a stamp issued in their honor by the U.S. Postal Service. Hence the first Sunday in February is known as “Four Chaplains Sunday” in some Christian denominations. They presented and offered themselves completely for the wellbeing of others as Jesus was presented to God his Heavenly Father in the Temple of Jerusalem for the salvation of the world. ( http://frtonyshomilies.com/).

Scripture lessons summarized: In the first reading, taken from Malachi, the prophet speaks of the Lord suddenly coming to Jerusalem to purify the lax, lazy and indifferent priests of His Temple as silver is purified by fire. Simeon saw the Infant Jesus as the fulfillment of this passage. He saw Jesus as the Lord Who has come to the Temple, "destined to be the downfall and rise of many in Israel." In the second reading, St. Paul proclaims Jesus as our Eternal High Priest of the New Covenant (Heb 2:17), Who offered himself on the altar of Calvary, the only pure priestly sacrifice that could please God. He replaces the former priesthood. The Gospel describes how Joseph, as the head of the Holy Family of Nazareth, presented Mary and the baby Jesus in the Temple of God for the mother’s purification and the Child’s “redemption.” It also describes the Holy Family’s encounter with the old prophet Simeon and the holy old widow Anna. In his prophecy, Simeon extols the divine blessings which the Messiah is bringing to Israel and to all men and predicts that Mary will play a crucial and sacrificial role in her Son's redemptive work by sharing in her Son's sufferings.

The first reading explained : Malachi prophesies in the first reading that the Lord is going to appear suddenly in the Temple of Jerusalem to purify its priests and the people . The prophecy warns that nobody can endure the day of the messenger's coming because he will be like a refining fire, purifying the sons of Levi. Led by the Spirit, Simeon saw the Infant Jesus as the fulfillment of this passage . Simeon, even if unknown to himself, foresaw Christ and His priests of the New Covenant who were ordained during the Last Supper. He saw Jesus as the Lord Who would come to the Temple, "destined to be the downfall and rise of many in Israel." In today's reading, Malachi prophesies that God will purify the lax, lazy and indifferent priests of His Temple as silver is purified by fire. At the time of Malachi (around 460-450 BC), the priests were offering blemished (blind, lame) sacrifices and giving bad example (1:6-2:4). The people were negligent in their support of the Temple (3:6-12). Israelite wives were being rejected by husbands who wished to marry foreign women (2:14-16). Social injustice was rampant (3:5), and the people doubted God’s love (1:2-5). Hence, Malachi reminds them that the Day of the Lord, a Day of Judgment, reward and retribution is coming. He describes the Divine intervention as a two-stage process. First God’s messenger will appear to prepare the way by purifying the clergy and refining the cult (v. 3). This purification will take place until they present offerings to the Lord in a spirit of justice and righteousness. Then, the Lord of Hosts will suddenly appear in the Temple (v. 1), to bring judgment and justice against unfaithful sinners (v. 5). The Psalm announces to Jerusalem that Jerusalem is about to receive a great visitor. The Psalmist identifies him as “The LORD of hosts … the king of glory.”

The second reading explained: The second reading proclaims Jesus as our Eternal High Priest of the New Covenant (Heb 2:17), Who offered Himself on the altar of Calvary, the only pure priestly sacrifice that could please God. The Didache or the first catechism of the early Church (14:1-3), saw Malachi’s prophecy of a pure sacrifice and offering made from east to west as a prophecy of the sacrifice of the Eucharist. Hence Malachi prophesies that the Lord will enter His Temple, there will be a renewed priesthood, and there will be a pure sacrifice offered worldwide and pleasing to God -- the Eucharist. Jesus became like us in all things except sin in order that He might offer to the Father perfect praise and glory. Besides, since Jesus fully shared our experience, He is now a merciful and faithful High Priest on our behalf, "able to help those who are being tested." Jesus replaces the former priesthood. In keeping with the theme of today’s feast, namely, the presentation of the first fruits, this excerpt from Hebrews emphasizes Jesus’ dual role, as first-fruits , par excellence , and as the faithful High priest Who presents the perfect gift of Himself to God for the expiation of human sin. By virtue of His Incarnation, Jesus became human in every way (vv. 17-18) except as regards sin. As representative of His brothers and sisters before God and as their Mediator, Christ perfected His service as both sacrifice and priest. By so doing, Christ was able to “rob the devil” of power (v. 14). As the first-fruits from the dead, as the conqueror of sin and death, Christ, in His person and through His mission, has set the course and cleared the way we are to follow; the decision to do so must be a daily and deliberate one. It takes faith to see God's power at work in the death of Jesus. Simeon hinted at this when he told Mary that she herself would be pierced with a sword. Even knowing that her Son was the Savior of the world, it would be difficult for Mary to see him accomplish that salvation by being crucified.

Exegesis of today’s Gospel: The birth of Christ was revealed by three kinds of witnesses in three different ways -- first, by the shepherds, after the angel's announcement; second, by the Magi, who were guided by a star; third, by Simeon and Anna, who were inspired by the Holy Spirit. Today’s Gospel describes the Presentation of the Baby Jesus in the Temple. It was intended to ritually redeem Jesus who was the first born in the family and where Mary herself will have to be ritually purified. Mary and Joseph was a typical pious Jewish couple, who went to the Temple in obedience to do all that was required and expected of them by the Law.The Feast of the Presentation of Jesus is a combined feast , commemorating the Jewish practice of the purification of the mother after childbirth and the presentation of the child in the Temple. It is known as the Hypapánte feast or Feast of the Purification of Mary (by the offering two pigeons in the Temple), the Feast of the Presentation of the Lord (by prayers and a sacrifice offered in the Temple to redeem or buy the firstborn male child back from the Lord), the Feast of Candlemas (because of its ancient rite of blessing of the candles to be used in the church for the next year — a practice dating from the middle of the fifth century) and the Feast of Encounter (because the New Testament, represented by the Baby Jesus, encountered the Old Testament, represented by Simeon and Anna). Originally, there was no connection between today’s festival and the blessing of candles. In the ancient East, this celebration occurred on February 14, forty days after Epiphany. On February 15, pagans celebrated the festival of Lupercalia , a great “light” festival. Perhaps this is an instance of the Church's “baptizing” a pagan custom. At the principal Mass, the celebrant blesses candles, and people take part in a candlelight procession. This should remind us that Jesus is our High Priest and the Light of the World.

Purification and redemption ceremonies : The Gospel describes how Joseph, as the head of the Holy Family of Nazareth, presented Mary and the baby Jesus in the Temple of God for the mother’s purification and the child’s “redemption.” According to Leviticus 12:2-8, a woman who bore a child was unclean for forty days following the birth of a son or eighty days following the birth of a daughter. Although Mary, the most holy of women, ever-Virgin, was exempt from these precepts of the Law, because of her miraculous conception, she chose to submit herself to the Law just like any other Jewish mother. Joseph and Mary showed their total submission to Law and obey the norms prescribed by the Old Testament. The custom was practiced probably for the physical and emotional re-integration of the new mother into the community. There was a religious reason as well. Exodus 13:2, 12-13 prescribes that every first-born male belongs to God and must be set apart for the Lord, that is, dedicated to the service of God. However, once divine worship was reserved to the tribe of Levi, first-born who did not belong to that tribe were not dedicated to God's service, and to show that they continued to be God's special property, a rite of redemption was performed. The Law also commanded that the Israelites should offer in sacrifice some lesser victim -- for example, a lamb or, if they were poor, a pair of doves or two pigeons. The Book of Numbers 18: 15 taught that since every Jewish firstborn male child belonged to Yahweh, the parents had to “buy back” (redeem), the child by offering a lamb or turtledoves as a sacrifice in the Temple. The price of redemption for a human baby is five shekels of silver (Num 18:15-16). Jesus never needed to be "bought back," as he belonged wholly to the Lord, but Joseph kept these laws as an act of obedience to God.

The encounter with Simeon and Anna : By the inspiration of the Holy Spirit, the old, pious and Spirit-filled Simeon and Anna had been waiting in the Temple for the revelation of God’s salvation. The Greek Church celebrates the Hypapánte or Feast of the Encounter commemorating the encounter of the New Testament represented by Jesus with the Old Testament represented by Simeon and Anna. Simeon, who is described as a righteous and devout man, obedient to God's will, addresses himself to our Lord as a vassal or loyal servant who, having kept watch all his life in expectation of the coming of his Lord, sees that this moment has "now" come, the moment that explains his whole life. When he takes the Child in his arms, he learns, not through any reasoning process but through a special grace from God, that this Child is the promised Messiah, the Consolation of Israel, the Light of the nations. Simeon recognizes Jesus as the Lord’s anointed one, and in his prayer of blessing he prophesies that Jesus is meant to be the glory of Israel and the light of revelation to the Gentiles. Pope Francis: “Simeon took him in his arms and thanked God that he had finally “seen” salvation. Anna, despite her advanced age, found new vigor and began to speak to everyone about the Baby. It is a beautiful image: two young parents and two elderly people, brought together by Jesus. He is the one who brings together and unites generations! He is the inexhaustible font of that love which overcomes every occasion of self-absorption, solitude, and sadness. In your journey as a family, you share so many beautiful moments: meals, rest, housework, leisure, prayer, trips and pilgrimages, and times of mutual support… Nevertheless, if there is no love then there is no joy, and authentic love comes to us from Jesus. He offers us his word, which illuminates our path; he gives us the Bread of life which sustains us on our journey.”

Simeon’s prophecy: Simeon's canticle (verses 29-32) is also a prophecy. It consists of two stanzas: the first (verses 29-30) is his act of thanksgiving to God, filled with profound joy for having seen the Messiah. The second (verses 31-32) is more obviously prophetic and extols the divine blessings which the Messiah is bringing to Israel and to all men. The canticle highlights the fact that Christ brings redemption to all men without exception -- something foretold in many Old Testament prophecies (cf. Genesis 22:18; Isaiah 2:6; 42:6; 60:3; Psalm 28:2). While Simeon blessed Mary, he warned her that her child would be “ a sign of contradiction, ” and that she would be “ pierced with a sword.” Simeon was prophesying both the universal salvation that would be proclaimed by Jesus and the necessity of suffering in the mission of the Messiah. Jesus came to bring salvation to all men, yet He would be a sign of contradiction because some people would obstinately reject Him -- and for this reason He would be their ruin. But for those who would accept Him with faith, Jesus would be their salvation, freeing them from sin in this life and raising them up to eternal life. The Blessed Virgin and St. Joseph marveled, but not because they did not know who Christ was. They were in awe at the way God was revealing Him.

The paradox of blessedness: Mary was given the blessedness of being the mother of the Son of God. That blessedness also would become a sword which would pierce her heart as her Son died upon the cross. The words Simeon addressed to Mary announced that she would be intimately linked with her Son's redemptive work. The sword indicated that Mary would have a share in her Son's sufferings. Her suffering would be an unspeakable pain which would pierce her soul. Our Lord suffered on the cross for our sins, and it is those sins which forged the sword of Mary's pain. Mary received both a crown of joy and a cross of sorrow. But her joy was not diminished by her sorrow because it was fueled by her faith, hope, and trust in God and his promises. Jesus promised his disciples, "no one will take your joy from you" (John 16:22). The Lord gives us a supernatural joy which enables us to bear any sorrow or pain and which neither life nor death can take way. Do you know the joy of a life fully surrendered to God with faith and trust? According to Dr. Scot Hann, the feast we celebrate shows a curious turn of events. The Redeemer is redeemed. She who is all-pure presents herself to be purified. Such is the humility of our God. Such is the humility of the Blessed Virgin. They submit to the law even though they are not bound by it.

Anna’s encounter with the Lord and her testifying to the Messiah: Anna was an eighty-four-year-old widow who spent her days in the Temple in fasting and prayer, waiting for the promised Messiah. She was rewarded with the joy of seeing her Redeemer as a Baby. In her excitement, she praised God and introduced the Infant to others around her as the expected Messiah. Supernatural hope grows with prayer and age! Anna was pre-eminently a woman of great hope and expectation that God would fulfill all his promises. She is a model of godliness for all believers as we advance in age. Advancing age and the disappointments of life can easily make us cynical and hopeless if we do not have our hope placed rightly. Anna's hope in God and His promises grew with age. She never ceased to worship God in faith and to pray with hope. Her hope and faith in God's promises fueled her indomitable zeal and fervor in prayer and the service of God's people. We grow in hope by placing our trust in the promises of Jesus Christ and relying not on our own strength, but on the grace and help of the Holy Spirit. After completing the presentation and redemption of baby Jesus and the ritual purification of Mary and the meeting with Simeon and Anna, Joseph and Mary understood more fully their responsibility before God to protect the child as they return to Nazareth

Life messages : 1) Every Holy Mass in which we participate is our presentation . Although we were officially presented to God on the day of our Baptism, we present ourselves and our dear ones on the altar before God our Father through our Savior Jesus Christ at every Holy Mass. Hence, we need to live our daily lives with the awareness both that we are dedicated people consecrated to God and that we are obliged to lead holy lives.

2) We need the assistance of the Holy Spirit to recognize the presence of Jesus in ourselves and in others: All those who, like Simeon and Anna, persevere in piety and in the service of God, no matter how insignificant their lives seem in men's eyes, become instruments the Holy Spirit uses to make Christ known to others. In His plan of redemption, God makes use of these simple souls to do much good for all mankind. In other words, The Holy Spirit employs ordinary men and women with simple faith as His instruments to bear witness to Christ, His ideals and teachings, just as He used Simeon and Anna. The Holy Spirit reveals the presence of the Lord to us when we are receptive and eager to receive Him. Let us be open to the promptings of the Holy Spirit within us to recognize the indwelling presence of the Lord with us and in others. (Fr. Antony Kadavil)

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The Presentation of the Lord: a symbol of the Messiah’s embrace

Pope Francis says Mass for the feast of the Presentation of the Lord in St. Peter's Basilica, Feb. 2, 2022.

By ACI Prensa

ACI Prensa Staff, Feb 2, 2024 / 04:00 am

Every Feb. 2, the universal Church celebrates the feast of the Presentation of the Lord. Mary and Joseph bring the newborn Jesus to the Temple, the holy place, the house of God. The presentation of the firstborn son is equivalent to his “consecration” — it is an act of thanksgiving for the gift received from the hands of the Creator, the source of life.

In the Temple, the Holy Family — Jesus, Mary, and Joseph — meet two elderly people, faithful keepers of God’s law: Simeon and Anna. That simple event contains a profound Christian symbolism: It is the embrace of the Lord of his people, who await the Messiah. That is why the liturgy sings: “You, Lord, are the light that enlightens the nations and the glory of your people Israel” (Acclamation before the Gospel, Lk 2:32).

The Law of Moses

On this day, simultaneously, we remember the ritual purification of the Blessed Virgin Mary after she gave birth to the Savior: “When the time for Mary’s purification according to the Law of Moses had passed, she and Joseph brought the child to Jerusalem to present him to the Lord, according to what is written in the law, ‘Every firstborn male child shall be consecrated to the Lord,’ and also to offer, as the law says, a pair of turtledoves or two young pigeons” (Lk 2:22-24).

According to the ancient custom of the people of Israel, 40 days after the birth of a firstborn child, he was to be brought to the Temple for his presentation. For this reason, the Church counts 40 days after Christmas Day (Dec. 25) to the feast of the Presentation of the Lord on Feb. 2.

The prophecies of Simeon and Anna

Arriving at the Temple, the parents of Jesus with the child in their arms meet Simeon, the man whom the Holy Spirit promised would not die before seeing the Savior of the world. It was the same Spirit who put in the mouth of this prophet that this little child would be the Redeemer and Savior of mankind:

“This child is destined to bring about the fall of many in Israel, and also the rise of many others. He was sent as a sign from God, but many will oppose him. As a result, the deepest thoughts of many hearts will come to light, and a sword will pierce your own soul” (Lk 2: 34-35, from the Canticle of Simeon, Lk 2:22-40, known as “Nunc Dimittis” because of the Latin words with which it begins: “Now you leave”).

“Also that day there was in the Temple the daughter of Phanuel, of the Tribe of Asher, named Anna. She was a woman of very advanced age; she had been widowed only seven years after her marriage and remained so until she was 84 years old. Anna walked day and night in the Temple, worshipping God, offering fasting and prayers. When she saw the child, she recognized him and began to proclaim to all who were waiting for the redemption of Jerusalem that salvation had come” (Lk 2:36-38).

This story is from ACI Prensa, CNA’s Spanish-language news partner, and has been translated and adapted by CNA.

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The Presentation in the Temple: The Remarkable Divine

Oct 21, 2021 2:30:00 PM | by Robyn Kenney

Robyn Kenney shares a meditation on the Fourth Joyful Mystery of the Rosary as part of our "Go to Joseph" series for the Month of the Rosary.

When Joseph and Mary brought Jesus to the Temple as a young infant, did they fully understand who He would be, and what He would do for the world?

Joseph and Mary are an inspiration to young couples, one of following God’s plan and being faithful to one another. And they did so in a bit of an abyss, compared to how connected we are to information and travel in the modern world. They trusted the words of an angel, their faith in something new and often unseen. They didn’t know the word "Catholic," and yet they mark the beginning of our faith.

In Luke’s Gospel, we learn that the young couple was amazed by Simeon’s words in the Temple, only alluding to the wonders that their newborn Son would do for humanity.

It is a test of faith, intellectually, to imagine a world before the birth of Jesus and a world after the Presentation. To wrap your mind around the idea of seeing a newborn baby and believing that He would save the world and heal the nations. Did Simeon know how it would happen? Most likely not; but he believed the child before him was the Savior. And so did Joseph and Mary.

That speaks to something very interesting – a deep desire to be saved in the hearts and minds of those involved in the Presentation. Just as we look at the news today and wonder, "how do so many bad things happen?", Simeon, Joseph, and Mary knew very well the violent threats and human indecency that polluted their cities and towns.

Bishop Fulton Sheen once said:

Our nation is too full of those that are crying "down." Down with the Universities, down with schools, down with the churches, down with teachers, down with government, down with the police. Can you build anything down? You cannot. Certainly time in our nation to change our words. Let’s begin now to use the word "up." Up from all of this filth, up from this violence, up from this indifference of court. Up! Up, to the battlements of eternity. Up, up to God.

Today, millions of people turn to Jesus when faced with various complexities and disenchantments. But millions also worship things that only serve their own ego. We have so much dysfunction still, all around us.

The birth and Presentation of Jesus marks a shift in a religious practice from the worshiper offering sacrifices which could never repay the infinite debt of sin, as Mary would have brought two doves or pigeons with her to the Temple; to a religion that recognizes the ultimate sacrifice of Jesus, who, because He is God, can pay an infinite debt by offering Himself – and we are asked to love Him, and to let Him love us, to adore Him, and to go to Him. This is our own participation in His sacrifice. To look, "up" to God, as Bishop Sheen says, rather than down. To look to Jesus, rather than our neighbor, to learn how to live. And yet, to love our neighbor as ourselves.

As we go to Jesus, we are also given the gift of going to the saints. We can go to Joseph for help with anything. He, of all people, knows what it feels like to be misunderstood. Joseph was a shining example of how a man should treat a woman. Men will benefit in seeking his help when learning how to be a father and a husband. Women will realize their worth when they pray to Joseph about relationships.

The Presentation in the Temple is the very precious, divine, beginning, of an uprising of hope that led to the salvation of mankind. In the old world, before the birth of Jesus, there was punishment and a debt that we could not pay. In the new world, there is a Savior who takes on that punishment for us and offers us forgiveness, as long as we are willing to trust in Him.

For God so loved the world that he gave His only Son, so that everyone who believes in Him might not perish but might have eternal life. For God did not send his Son into the world to condemn the world, but that the world might be saved through Him. (John 3:16-17)

Let us remember the child Jesus, and pray to love Him as much as Joseph and Mary loved Him – before anyone but God Himself knew exactly how His Son would save the world.

Click to tweet: Let us remember the child Jesus, and pray to love Him as much as Joseph and Mary loved Him. #catholicmom

This article is part of the "Through the Eyes of Saint Joseph" series for the Month of the Rosary.

Pope Francis offered the faithful his Apostolic Letter, Patris Corde ( With a Father’s Heart .) to enlighten us during this special year of Saint Joseph.

This October, the Month of the Rosary, “Go to Joseph.” Grow in the faith with your family. “Be about the Father’s business.” (see Luke 2:49)

Joseph is our inspiration throughout the month of October, we will be reflecting, praying, and encountering The Mysteries of the Rosary through the eyes of St. Joseph.

Visit our "Go to Joseph" Resource Library

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About the Author

Robyn Kenney

Robyn Kenney is a writer from Boston, MA, and is the Public Relations & Communications Specialist for Holy Cross Family Ministries. She is a graduate of Mount Ida College, in Newton, MA, with a B.A. in English and a focus in American Literature. Robyn has a background in videography and new media, and she is passionate about her faith, as well as her work in communications.

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Presentation of the Lord in the Temple

Luke 2:22-40

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Presentation of Our Lord

POPE BENEDICT XVI: HOMILY ON THE PRESENTATION OF JESUS IN THE TEMPLE.

HOMILY 2 February 2006

Dear Brothers and Sisters,

Today’s F east of Jesus’ Presentation at the temple 40 days after his birth places before our eyes a special moment in the life of the Holy Family: Mary and Joseph, in accordance with Mosaic law, took the tiny Jesus to the temple of Jerusalem to offer him to the Lord (cf. Lk 2: 22). Simeon and Anna, inspired by God, recognized that Child as the long-awaited Messiah and prophesied about him . We are in the presence of a mystery, both simple and solemn, in which Holy Church celebrates Christ, the Anointed One of the Father, the firstborn of the new humanity.

The evocative candlelight procession at the beginning of our celebration has made us relive the majestic entrance, as we sang in the Responsorial Psalm, of the One who is “the King of glory”, “the Lord, mighty in battle” ( Ps 24[23]: 7, 8). But who is the powerful God who enters the temple? It is a Child; it is the Infant Jesus in the arms of his Mother, the Virgin Mary. The Holy Family was complying with what the Law prescribed: the purification of the mother, the offering of the firstborn child to God and his redemption through a sacrifice.

In the First Reading the Liturgy speaks of the oracle of the Prophet Malachi: “The Lord… will suddenly come to his temple” ( Mal 3: 1). These words communicated the full intensity of the desire that had given life to the expectation of the Jewish People down the centuries. “The angel of the Covenant” at last entered his house and submitted to the Law: he came to Jerusalem to enter God’s house in an attitude of obedience.

The meaning of this act acquires a broader perspective in the passage from the Letter to the Hebrews, proclaimed as the Second Reading today. Christ, the mediator who unites God and man , abolishing distances, eliminating every division and tearing down every wall of separation, is presented to us here.

Christ comes as a new “merciful and faithful high priest in the service of God, to make expiation for the sins of the people” ( Heb 2: 17). Thus, we note that mediation with God no longer takes place in the holiness-separation of the ancient priesthood, but in liberating solidarity with human beings.

While yet a Child, he sets out on the path of obedience that he was to follow to the very end. The Letter to the Hebrews highlights this clearly when it says: “In the days of his earthly life Jesus offered up prayers and supplications… to him who was able to save him from death…. Although he was a Son, he learned obedience through what he suffered; and being made perfect he became the source of eternal salvation to all who obey him” (cf. Heb 5: 7-9).

The first person to be associated with Christ on the path of obedience, proven faith and shared suffering was his Mother, Mary . The Gospel text portrays her in the act of offering her Son: an unconditional offering that involves her in the first person.

Mary is the Mother of the One who is “the glory of [his] people Israel” and a “ light for revelation to the Gentiles “, but also “ a sign that is spoken agains t” (cf. Lk 2: 32, 34). And in her immaculate soul, she herself was to be pierced by the sword of sorrow, thus showing that her role in the history of salvation did not end in the mystery of the Incarnation but was completed in loving and sorrowful participation in the death and Resurrection of her Son.

Bringing her Son to Jerusalem, the Virgin Mother offered him to God as a true Lamb who takes away the sins of the world. She held him out to Simeon and Anna as the proclamation of redemption; she presented him to all as a light for a safe journey on the path of truth and love. The words that came to the lips of the elderly Simeon: “My eyes have seen your salvation” ( Lk 2: 30), are echoed in the heart of the prophetess Anna. These good and devout people, enveloped in Christ’s light, were able to see in the Child Jesus “the consolation of Israel” ( Lk 2: 25). So it was that their expectation was transformed into a light that illuminates history.

Simeon was the bearer of an ancient hope and the Spirit of the Lord spoke to his heart: for this reason he could contemplate the One whom numerous prophets and kings had desired to see: Christ, light of revelation for the Gentiles.

He recognized that Child as the Saviour, but he foresaw in the Spirit that the destinies of humanity would be played out around him and that he would have to suffer deeply from those who rejected him; he proclaimed the identity and mission of the Messiah with words that form one of the hymns of the newborn Church, radiant with the full communitarian and eschatological exultation of the fulfilment of the expectation of salvation. The enthusiasm was so great that to live and to die were one and the same, and the “light” and “glory” became a universal revelation.

Anna is a “prophetess”, a wise and pious woman who interpreted the deep meaning of historical events and of God’s message concealed within them. Consequently, she could “ give thanks to God “ and “[speak of the Child] to all who were looking for the redemption of Jerusalem ” ( Lk 2: 38). Her long widowhood devoted to worship in the temple, fidelity to weekly fasting and participation in the expectation of those who yearned for the redemption of Israel culminated in her meeting with the Child Jesus.

Dear brothers and sisters, on this Feast of the Presentation of the Lord the Church is celebrating the Day of Consecrated Life. This is an appropriate occasion to praise the Lord and thank him for the precious gift represented by the consecrated life in its different forms; at the same time it is an incentive to encourage in all the People of God knowledge and esteem for those who are totally consecrated to God.

Indeed, just as Jesus’ life in his obedience and dedication to the Father is a living parable of the “God-with-us”, so the concrete dedication of consecrated persons to God and to their brethren becomes an eloquent sign for today’s world of the presence of God’s Kingdom.

Your way of living and working can vividly express full belonging to the one Lord; placing yourselves without reserve in the hands of Christ and of the Church is a strong and clear proclamation of God’s presence in a language understandable to our contemporaries . This is the first service that the consecrated life offers to the Church and to the world. Consecrated persons are like watchmen among the People of God who perceive and proclaim the new life already present in our history.

I now address you in a special way, dear brothers and sisters who have embraced the vocation of special consecration, to greet you with affection and thank you warmly for your presence. I extend a special greeting to Archbishop Franc Rodé, Prefect of the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, and to his collaborators who are concelebrating with me at this Holy Mass.

May the Lord renew in you and in all consecrated people each day the joyful response to his freely given and faithful love. Dear brothers and sisters, like lighted candles, always and everywhere shine with the love of Christ, Light of the world. May Mary Most Holy, the consecrated Woman, help you to live to the full your special vocation and mission in the Church for the world’s salvation.

HOMILY OF HIS HOLINESS BENEDICT XVI St. Peter’s Basilica Saturday, 2 February 2013

In his account of the infancy of Jesus St Luke emphasizes how faithful Mary and Joseph were to the Law of the Lord. They fulfilled with profound devotion all the prescriptions prescribed following the birth of a firstborn male. Two of them were very ancient prescriptions: one concerns the mother and the other the newborn child. The woman was required to abstain from ritual practices for forty days, after which she was to offer a double sacrifice: a lamb as a burnt offering and a turtle-dove as a sin offering; but if she were poor, she could offer a pair of turtle doves or two young pigeons (cf. Lev 12:1-8).

St Luke explained that Mary and Joseph offer the sacrifice of the poor (cf. 2:24) in order to emphasize that Jesus was born into a family of simple people, lowly but of steadfast faith: a family that belonged to the poor of Israel who form the true People of God. For the first-born male who, according to Mosaic Law, was set apart for God, redemption was prescribed instead, established as an offering of five shekels to be paid to a priest in any place . This was in everlasting memory of the fact that in the time of Herod God saved the firstborn of the Jews (cf. Ex 13:11-16).

It is important to note that these two acts — the purification of the mother and the redemption of the son — did not require a visit to the Temple. However, Mary and Joseph wished to fulfil all the prescriptions in Jerusalem, and St Luke shows us how the entire scene converges on the Temple and thus focuses on Jesus who enters it. And it is here, precisely through the prescriptions of the Law, that the principal event is transformed, namely, it becomes the “presentation” of Jesus in the Temple of God, which means the act of offering the Son of the Most High to the Father who sent him (cf. Lk 1:32, 35).

The Evangelist’s account is confirmed by the words of the Prophet Malachi which we heard at the beginning of the First Reading: “Behold”, says the Lord, “I send my messenger to prepare the way before me, and the Lord whom you seek will suddenly come to his temple; the messenger of the covenant in whom you delight, behold, he is coming… he will purify the sons of Levi…. Then the offering… will be pleasing to the Lord” (3:1, 3, 4).

These words clearly make no mention of a child and yet they are fulfilled in Jesus because, thanks to the faith of his parents, he was taken to the Temple “immediately”; and in the act of his “presentation”, that is, the “offering” of him in person to God the Father, the themes of sacrifice and of the priesthood clearly transpire, as in the passage from the prophet. The Child Jesus, who is immediately presented in the Temple, is the same person who, as an adult, would purify the Temple (cf. Jn 2:13-22; Mk 11:15, 19ff). Above all he would make himself the sacrifice and the High Priest of the new Covenant.

This is also the perspective of the Letter to the Hebrews, a passage of which was proclaimed in the Second Reading, to strengthen the theme of the new priesthood: a priesthood — inaugurated by Jesus — which is existential : “For because he himself has suffered and been tempted, he is able to help those who are tempted ” (Heb 2:18). So it is that we also discover the topic of suffering, very pronounced in the Gospel passage in which Simeon imparts his prophecy concerning both the Child and the Mother: “Behold, this Child is set for the fall and rising of many in Israel, and for a sign that is spoken against (and, [to Mary], a sword will pierce through your own soul also)” (Lk 2:34-35).

The “salvation” that Jesus brought to his people, and which he embodies in himself, passed through the Cross, through the violent death that he was to vanquish and to transform with the sacrifice of his life through love. This sacrifice was already foretold in the act of the Presentation in the Temple , an act without any doubt motivated by the traditions of the old Covenant, but that was deeply enlivened by the fullness of faith and love, which correspond to the fullness of time, to the presence of God and of his Holy Spirit in Jesus. Indeed, the Spirit moved over the whole scene of the presentation of Jesus in the Temple and in particular over Simeon, but also over Anna .

The Spirit “Paraclete” brings consolation to Israel and motivates the steps and moves the hearts of those who await him. He is the Spirit who prompted the prophetic words of Simeon and Anna, words of blessing and praise of God, of faith in his Annointed One, of thanksgiving, for at last our eyes could see and our arms embrace “your salvation” (cf. 2:30).

“A light for revelation to the Gentiles, and for glory to your people Israel” (2:32). With these words Simeon describes the Messiah of the Lord, at the end of his hymn of blessing. The topic of light, that reechoes the first and second songs of the Servant of the Lord in the Deutero-Isaiah (cf. Is 42:6; 49:6), is vividly present in this liturgy. It was in fact opened by an evocative procession, in which the Superiors and General Superiors of the Institutes of consecrated life represented here took part and carried lit candles. This sign, specific to the liturgical tradition of this Feast, is deeply expressive. It shows the beauty and value of the consecrated life as a reflection of Christ’s light; a sign that recalls Mary’s entry into the Temple. The Virgin Mary, the Consecrated Woman par excellence, carried in her arms the Light himself, the Incarnate Word who came to dispel the darkness of the world with God’s love.

Dear consecrated brothers and sisters, you were all represented in that symbolic pilgrimage, which in the Year of Faith expresses even better your gathering together in the Church to be strengthened in faith and to renew the offering of yourselves to God. I address my most cordial greetings with affection to each one of you and to your Institutes and I thank you for coming. In the light of Christ, with the many charisms of contemplative and apostolic life, you cooperate in the Church’s life and mission in the world.

In this spirit of gratitude and communion I would like to address three invitations to you, so that you may fully enter through that “door of faith” which is always open to us (Apostolic Letter, Porta Fidei , n. 1).

I invite you in the first place to nourish a faith that can illuminate your vocation. For this I urge you to treasure, as on an inner pilgrimage, the memory of the “first love” with which the Lord Jesus Christ warmed your hearts, not out of nostalgia but in order to feed that flame. And for this it is necessary to be with him, in the silence of adoration; and thereb y reawaken the wish to share — and the joy of sharing — in his life, his decisions, the obedience of faith, the blessedness of the poor and the radical nature of love. Starting ever anew from this encounter of love, you leave everything to be with him and like him, to put yourselves at the service of God and your brothers and sisters (cf. Apostolic Exhortation Vita Consecrata , n. 1).

In the second place I invite you to have a faith that can recognize the wisdom of weakness. In the joys and afflictions of the present time, when the harshness and weight of the cross make themselves felt, do not doubt that the kenosis of Christ is already a paschal victory. Precisely in our limitations and weaknesses as human beings we are called to live conformation with Christ in an all-encompassing commitment which anticipates the eschatological perfection , to the extent that this is possible in time ( ibid ., n. 16). In a society of efficiency and success, your life, marked by the “humility” and frailty of the lowly, of empathy with those who have no voice, becomes an evangelical sign of contradiction.

Lastly, I invite you to renew the faith that makes you pilgrims bound for the future. By its nature the consecrated life is a pilgrimage of the spirit in quest of a Face that is sometimes revealed and sometimes veiled: “ Faciem tuam, Domine, requiram ” (Ps 27[26]:8). May this be the constant yearning of your heart, the fundamental criterion that guides you on your journey, both in small daily steps and in the most important decisions.

Do not join the ranks of the prophets of doom who proclaim the end or meaninglessness of the consecrated life in the Church in our day; rather, clothe yourselves in Jesus Christ and put on the armour of light — as St Paul urged (cf. Rom 13:11-14) — keeping awake and watchful. St Chromatius of Aquileia wrote: “Distance this peril from us so that we are never overcome by the heavy slumber of infidelity. Rather may he grant us his grace and his mercy, that we may watch, ever faithful to him. In fact our fidelity can watch in Christ ( Sermon 32, 4).

Dear brothers and sisters, the joy of consecrated life necessarily passes through participation in the cross of Christ. This is how it ways for Mary Most Holy. Hers is the suffering of the heart that is one with the Heart of the Son of God, pierced by love. From this wound God’s light flows and also from the suffering, sacrifice and self-giving of consecrated people who live through their love for God and for others, that shines the very light that evangelizes nations. On this feast I express in a special way to you, consecrated people, the hope that your lives may always have the flavour of evangelical parresia , so that in you the Good News may be lived, witnessed to, and proclaimed and may shine out as a word of truth (cf. Apostolic Letter Porta Fidei , n. 6). Amen.

Source: https://www.vatican.va/content/benedict-xvi/en/homilies/2013/documents/hf_ben-xvi_hom_20130202_vita-consacrata.html Emphasis mine.

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Meditations on Christ in the Temple

When Jesus was twelve years old an incident occurred in the life of Mary and Saint Joseph that caused them much suffering and deep pondering. “Mary for her part pondered these things in her heart.”

It was the custom of Jesus, Mary and Saint Joseph to visit the city of Jerusalem and especially the majestic Temple Of Jerusalem on important Feast days—especially the Feast day of Passover. After the Holy Family had finished their visit to Jerusalem and upon returning to Nazareth, after a day’s journey both Saint Joseph and Our Lady, to their great surprise and sorrow, recognized that Jesus was lost!

How this losing of Jesus came about was indeed a great mystery!

How many times does God visit us with mysteries and sometimes very painful mysteries that really do not seem to make any sense whatsoever. Sometimes these mysteries perhaps have brought us to even question God’s providential design in our lives. Our Lady suffered and struggled through this mystery of losing Jesus. Why not turn to Our Lady with the many surprising and sometimes painful mysteries of your life. Talk freely and intimately with Our Lady about your own painful mysteries. Our Lady is the best of listeners, never in a hurry, and can understand your heart better than you can understand it.

After three days of painful and sorrowful search Our Lady and Saint Joseph finally find Jesus. These have been among the most painful three days in the life of Mary as well as of Saint Joseph. How could this have happened? A real mystery. They find Jesus in the Temple of Jerusalem. He is in the midst of the Doctors of the law both listening to them and asking them questions. Remember, that Jesus is only twelve years of age! Never have these Doctors of the law met anyone so young, humble, but as brilliant as this boy.

Already Jesus presents Himself as a teacher, even at this very young age. Mary and Saint Joseph come on the scene and Our Lady speaks to Jesus in these words: “Son, why have you done this to use. Behold, your father and I have been seeking for you in sorrow.” Jesus responds with these mysterious words: “ Why were you seeking for me? Did you not know that I had to be about my Father’s business?”

Both Our Lady and Saint Joseph did not understand the Words of Jesus; they were clouded in mystery. Once again dig into the depths of your heart and discover the many mysteries that you have had to encounter in your life and bring these to Our Lady and enter into a deep and trusting conversation with her. Our Lady is longing to listen to you, understand you, and console you as well as to comfort you. Even though these mysteries may not have an easy solution, sharing them with Our Lady can be of extraordinary consolation! Open up your heart and speak to Our Lady as a little child would speak to her mother. Indeed Mary is the Mother of God, the Mother of the Church, but she is always your mother. Our Lady of Guadalupe reassured Saint Juan Diego: “ Do not be afraid. Am I not your Mother? You are in the crossing of my arms; you are in my shadow; you are in my apron (tilma) the covering over my womb.”

Mysteries in Our Life

What might be some of the painful moments and mysteries in our life? Physical pain and sufferings, diseases, the loss and death of a loved one, the loss of a job. The Mystery might be the loss of a son or daughter to drugs or drinking. The painful mystery might be the loss of a son or daughter to religion—they have lost their faith in God and are wandering through life without any meaning.

Maybe you lost your spouse through death, or due to unfaithfulness and a painful separation. These painful memories and mysteries in life we should not keep to ourselves but bring them to Our Lady. Indeed an integral part of our consecration to Our Lady is the trust in her and the willingness to tell her all that is going on in our lives—even the most painful mysteries that we have been hiding for possibly many years!

Christ’s Obedience and Growth

The Evangelist concludes by describing the Child Jesus, the Son of Mary. “Jesus for His part was submissive (obedient to them) and He grew in wisdom, knowledge, and grace before God and man.” There is much here that we can bring to Our Lady and converse with her about!

1. Obedience . Let us turn to Our Lady and beg her for the grace to be obedient as Jesus was to her and Saint Joseph. A rebellious, proud and disobedient spirit is repugnant to God. However, a humble, submissive and docile spirit is very pleasing to God. Let us beg Our Lady to help us to obey the Word of God, the Catholic Church, the Ten Commandments, a well-formed conscience, as well as the inspirations of the Holy Spirit.

2. Wisdom. One of the many mystical and poetical titles for Our Lady is “Seat of Wisdom”. Wisdom indeed is the greatest of all of the Gifts of the Holy Spirit. Wisdom defined is to relish the things of God. Jesus taught us in these words: “Seek first the Kingdom of God and His righteousness and everything else will be given to you besides.” Talk to Our Lady and beg her for an ever deep and dynamic Gift of Wisdom in your heart and life.

3. The Search for Jesus . As Our Lady was pursuing and searching for Jesus during the course of three long days, in imitation of Mary may we always be in pursuit of getting to know Jesus better, love Him more ardently and be willing to follow Him more closely. True joy and happiness, Our Lady teaches us, is in knowing, loving and serving Jesus Our Lord, God and Savior.

4. From Sin to Grace . If we have had the misfortune of losing Jesus in the depths of our heart due to committing a mortal sin, may we never despair! On the contrary, may we return to Jesus through prayer, penance, the Sacrament of Confession and a total trust in Jesus’ infinite Mercy. “Jesus, Son of Mary, I trust in You.”

5. Spiritual Growth . As Jesus grew in wisdom, knowledge and grace before God and man, daily before the loving and watchful eyes of Our Lady, so may we grow spiritually. How? Like Our Lady, may we sit at the feet of Jesus who is our Master and Teacher and be ready and willing to learn. Jesus, Son of Mary, speak, your servant is listening!

image: Renata Sedmakova / Shutterstock.com

By Fr. Ed Broom, OMV

Father Ed Broom is an Oblate of the Virgin Mary and the author of Total Consecration Through the Mysteries of the Rosary and From Humdrum to Holy . He blogs regularly at Fr. Broom's Blog .

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Fourth Joyful Mystery— The Presentation in the Temple

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Forty days after His miraculous birth, Jesus was brought to the Temple by Mary and Joseph to be formally consecrated to the Lord.

As I think about this event in the life of Christ, my heart and mind are drawn to Mary. What was she thinking and feeling when she walked into the Temple—a mere forty days postpartum? Was she exhausted? In pain, her body still healing from giving birth?

Was she still reeling from the miraculous events in Bethlehem? Pondering the visits by the shepherd and the choirs of angels that announced her Son’s birth?

I imagine Mary and Joseph walking into the Temple, proud yet exhausted. Excited for this moment in their Son’s life, but also, maybe ready to be home.

I imagine that Mary and Joseph, like most new parents, were settling into their new normal. A routine that revolved around nursing and diapers and sleeping when Jesus slept. Perhaps, in the quiet of their home, the miraculous was fading into the ordinary, the gentle rhythm of life with a newborn taking hold of the household.

And then, suddenly, during a ritual with prescribed actions and words, something unexpected happened. The predictable and ordinary were overtaken by the extraordinary.

Someone intrudes on their family moment.

Simeon’s pronouncements, his recognition of the Messiah, must have hit Mary like a thunderbolt. His words a reminder that this Child belonged to more than just her- He was destined for the rise and fall of many so that the hearts of many would be revealed.

The Gospels mention only a few moments of Jesus’ childhood, but in each of them, we see Mary sharing her Son with others at what usually would have been intimate family moments. She welcomed the shepherds at His birth. She opened her arms and allowed Simeon and Anna to hold her Baby. And later, she will realize He has left her side on a family pilgrimage. She finds Him teaching in the Temple, only to be reminded that He has work to do.

Time and again, I am grateful that the Mother of Christ opens her arms to me, as she did in each of those moments, making space for me close to her Son. She does not get frustrated at sharing Him; she welcomes any and all into her family.

Click here to learn how to pray the Rosary.

Colleen Pressprich is a wife and mom with a passion for helping other families grow their domestic church. Author of Marian Consecration for Young Children and The Women Doctors of the Church . You can read more of her writing at ElevatorToHeaven.com.

Luke 2:22-35 New English Translation

Jesus’ presentation at the temple.

22 Now [ a ] when the time came for their [ b ] purification according to the law of Moses, Joseph and Mary [ c ] brought Jesus [ d ] up to Jerusalem to present him to the Lord 23 (just as it is written in the law of the Lord, “ Every firstborn male [ e ] will be set apart to the Lord ” [ f ] ), 24 and to offer a sacrifice according to what is specified in the law of the Lord, a pair of doves [ g ] or two young pigeons . [ h ]

The Prophecy of Simeon

25 Now [ i ] there was a man in Jerusalem named Simeon who was righteous [ j ] and devout, looking for the restoration [ k ] of Israel, and the Holy Spirit [ l ] was upon him. 26 It [ m ] had been revealed [ n ] to him by the Holy Spirit that he would not die [ o ] before [ p ] he had seen the Lord’s Christ. [ q ] 27 So [ r ] Simeon, [ s ] directed by the Spirit, [ t ] came into the temple courts, [ u ] and when the parents brought in the child Jesus to do for him what was customary according to the law, [ v ] 28 Simeon [ w ] took him in his arms and blessed God, saying, [ x ]

29 “Now, according to your word, [ y ] Sovereign Lord, [ z ] permit [ aa ] your servant [ ab ] to depart [ ac ] in peace. 30 For my eyes have seen your salvation [ ad ] 31 that you have prepared in the presence of all peoples: [ ae ] 32 a light, [ af ] for revelation to the Gentiles, and for glory [ ag ] to your people Israel.”

33 So [ ah ] the child’s [ ai ] father [ aj ] and mother were amazed [ ak ] at what was said about him. 34 Then [ al ] Simeon blessed them and said to his mother Mary, “Listen carefully: [ am ] This child [ an ] is destined to be the cause of the falling and rising [ ao ] of many in Israel and to be a sign that will be rejected. [ ap ] 35 Indeed, as a result of him the thoughts [ aq ] of many hearts will be revealed [ ar ] —and a sword [ as ] will pierce your own soul as well!” [ at ]

Luke 2:22 tn Here καί ( kai ) has been translated as “now” to indicate the transition to a new topic.
Luke 2:22 tc The translation follows most mss , including early and significant ones ( א A B L). Some copyists, aware that the purification law applied to women only, produced mss (76 it pt vg [though the Latin word eius could be either masculine or feminine]) that read “her purification.” But the extant evidence for an unambiguous “her” is shut up to one late minuscule (codex 76) and a couple of patristic citations of dubious worth (Pseudo-Athanasius whose date is unknown, and the Catenae in euangelia Lucae et Joannis , edited by J. A. Cramer. The Catenae is a work of collected patristic sayings whose exact source is unknown [thus, it could come from a period covering hundreds of years]). A few other witnesses (D lat) read “his purification.” The KJV has “her purification,” following Beza’s Greek text (essentially a revision of Erasmus’). Erasmus did not have it in any of his five editions. Most likely Beza put in the feminine form αὐτῆς ( autēs ) because, recognizing that the eius found in several Latin mss could be read either as a masculine or a feminine, he made the contextually more satisfying choice of the feminine. Perhaps it crept into one or two late Greek witnesses via this interpretive Latin back-translation. So the evidence for the feminine singular is virtually nonexistent, while the masculine singular αὐτοῦ ( autou , “his”) was a clear scribal blunder. There can be no doubt that “ their purification” is the authentic reading. tn Or “when the days of their purification were completed.” In addition to the textual problem concerning the plural pronoun (which apparently includes Joseph in the process) there is also a question whether the term translated “purification” ( καθαρισμός , katharismos ) refers to the time period prescribed by the Mosaic law or to the offering itself which marked the end of the time period (cf. NLT, “it was time for the purification offering”). sn Exegetically the plural pronoun “their” creates a problem. It was Mary’s purification that was required by law, forty days after the birth ( Lev 12:2-4 ). However, it is possible that Joseph shared in a need to be purified by having to help with the birth or that they also dedicated the child as a first born ( Exod 13:2 ), which would also require a sacrifice that Joseph would bring. Luke’s point is that the parents followed the law. They were pious.
Luke 2:22 tn Grk “they”; the referents (Joseph and Mary) have been specified in the translation for clarity.
Luke 2:22 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
Luke 2:23 tn Grk “every male that opens the womb” (an idiom for the firstborn male).
Luke 2:23 sn An allusion to Exod 13:2 , 12 , 15 .
Luke 2:24 sn The offering of a pair of doves or two young pigeons , instead of a lamb, speaks of the humble roots of Jesus’ family—they apparently could not afford the expense of a lamb.
Luke 2:24 sn A quotation from Lev 12:8 ; 5:11 (LXX).
Luke 2:25 tn Grk “And behold.” Here καί ( kai ) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού ( idou ) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
Luke 2:25 tn Grk “This man was righteous.” The Greek text begins a new sentence here, but this was changed to a relative clause in the translation to avoid redundancy.
Luke 2:25 tn Or “deliverance,” “consolation.” sn The restoration of Israel refers to Simeon’s hope that the Messiah would come and deliver the nation ( Isa 40:1 ; 49:13 ; 51:3 ; 57:18 ; 61:2 ; 2 Bar . 44:7).
Luke 2:25 sn Once again, by mentioning the Holy Spirit , Luke stresses the prophetic enablement of a speaker. The Spirit has fallen on both men (Zechariah, 1:67 ) and women (Elizabeth, 1:41 ) in Luke 1-2 as they share the will of the Lord.
Luke 2:26 tn Grk “And it.” Here καί ( kai ) has not been translated because of differences between Greek and English style.
Luke 2:26 tn The use of the passive suggests a revelation by God, and in the OT the corresponding Hebrew term represented here by κεχρηματισμένον ( kechrēmatismenon ) indicated some form of direct revelation from God ( Jer 25:30 ; 33:2 ; Job 40:8 ).
Luke 2:26 tn Grk “would not see death” (an idiom for dying).
Luke 2:26 tn On the grammar of this temporal clause, see BDF §§383.3; 395.
Luke 2:26 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” sn The revelation to Simeon that he would not die before he had seen the Lord ’ s Christ is yet another example of a promise fulfilled in Luke 1-2 . Also, see the note on Christ in 2:11 .
Luke 2:27 tn Here καί ( kai ) has been translated as “so” to indicate the consequential nature of the action.
Luke 2:27 tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.
Luke 2:27 tn Grk “So in the Spirit” or “So by the Spirit,” but since it refers to the Spirit’s direction the expanded translation “directed by the Spirit” is used here.
Luke 2:27 tn Grk “the temple.” sn The temple courts is a reference to the larger temple area, not the holy place. Simeon was either in the court of the Gentiles or the court of women, since Mary was present.
Luke 2:27 tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24 .
Luke 2:28 tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.
Luke 2:28 tn Grk “and said.” The finite verb in Greek has been replaced with a participle in English to improve the smoothness of the translation.
Luke 2:29 sn The phrase according to your word again emphasizes that God will perform his promise.
Luke 2:29 tn The Greek word translated here by “Sovereign Lord” is δεσπότης ( despotēs ).
Luke 2:29 sn This short prophetic declaration is sometimes called the Nunc dimittis , which comes from the opening phrase of the saying in Latin, “now dismiss,” a fairly literal translation of the Greek verb ἀπολύεις ( apolueis , “now release”) in this verse.
Luke 2:29 tn Here the Greek word δοῦλος ( doulos , “slave”) has been translated “servant” since it acts almost as an honorific term for one specially chosen and appointed to carry out the Lord’s tasks. sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times ( Isa 43:10 ), but was especially associated with famous OT personalities, including such great men as Moses ( Josh 14:7 ), David ( Ps 89:3 ; cf. 2 Sam 7:5 , 8 ) and Elijah ( 2 Kgs 10:10 ); all these men were “servants (or slaves) of the Lord.”
Luke 2:29 tn Grk “now release your servant.”
Luke 2:30 sn To see Jesus, the Messiah, is to see God’s salvation .
Luke 2:31 sn Is the phrase all peoples a reference to Israel alone, or to both Israel and the Gentiles? The following verse makes it clear that all peoples includes Gentiles, another key Lukan emphasis ( Luke 24:47 ; Acts 10:34-43 ).
Luke 2:32 tn The syntax of this verse is disputed. Most read “light” and “glory” in parallelism, so Jesus is a light for revelation to the Gentiles and is glory to the people for Israel. Others see “light” ( 1:78-79 ) as a summary, while “revelation” and “glory” are parallel, so Jesus is light for all, but is revelation for the Gentiles and glory for Israel. Both readings make good sense and either could be correct, but Luke 1:78-79 and Acts 26:22-23 slightly favor this second option.
Luke 2:32 sn In other words, Jesus is a special cause for praise and honor (“ glory ”) for the nation.
Luke 2:33 tn Here καί ( kai ) has been translated as “so” to indicate the consequential nature of the action.
Luke 2:33 tn Grk “his”; the referent (the child) has been specified in the translation for clarity.
Luke 2:33 tc Most mss ([A] Θ [ Ψ ] ƒ 13 33 M it) read “Joseph,” but in favor of the reading ὁ πατὴρ αὐτοῦ ( ho patēr autou , “his father”) is both external ( א B D L W 1 700 1241 sa) and internal evidence. Internally, the fact that Mary is not named at this point and that “Joseph” is an obviously motivated reading, intended to prevent confusion over the virgin conception of Christ, argues strongly for ὁ πατὴρ αὐτοῦ as the authentic reading here. See also the tc note on “parents” in 2:43 .
Luke 2:33 tn The term refers to the amazement at what was happening as in other places in Luke 1-2 ( 1:63 ; 2:18 ). The participle is plural, while the finite verb used in the periphrastic construction is singular, perhaps to show a unity in the parents’ response (BDF §135.1.d: Luke 8:19 ).
Luke 2:34 tn Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events within the narrative.
Luke 2:34 tn Grk “behold.”
Luke 2:34 tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.
Luke 2:34 sn The phrase the falling and rising of many emphasizes that Jesus will bring division in the nation, as some will be judged ( falling ) and others blessed ( rising ) because of how they respond to him. The language is like Isa 8:14-15 and conceptually like Isa 28:13-16 . Here is the first hint that Jesus’ coming will be accompanied with some difficulties.
Luke 2:34 tn Grk “and for a sign of contradiction.”
Luke 2:35 tn Or “reasonings” (in a hostile sense). See G. Schrenk, TDNT 2:97.
Luke 2:35 sn The remark the thoughts of many hearts will be revealed shows that how people respond to Jesus indicates where their hearts really are before God.
Luke 2:35 sn A sword refers to a very large, broad two-edged sword. The language is figurative, picturing great pain. Though it refers in part to the cross, it really includes the pain all of Jesus’ ministry will cause, including the next event in Luke 2:41-52 and extending to the opposition he faced throughout his ministry.
Luke 2:35 sn This remark looks to be parenthetical and addressed to Mary alone, not the nation. Many modern English translations transpose this to make it the final clause in Simeon’s utterance as above to make this clear.

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Justine Payton standing under a wooden pier at a beach.

‘Where Did Justine Go?’ One Woman Disappears Into Devotion

Justine Payton was drawn to a Hare Krishna ashram for its yoga, meditation and vegan meals. She’s still figuring out what went wrong.

Justine Payton on Kure Beach near her new home in North Carolina. Credit... Travis Dove for The New York Times

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By Ruth Graham

Published May 22, 2024 Updated May 23, 2024

A few days before Christmas in 2020, quarantined with Covid in the basement of a Hare Krishna ashram in Philadelphia, Justine Payton admitted to herself how bad things had gotten.

She was 28 years old and had $72 to her name, after spending years working seven days a week in a cycle of cleaning, cooking, teaching, worship and selling books on the street. She rose at 4:30 each morning and her days ended at 9:30 p.m. If she violated the home’s strict rules — sneaking a piece of chocolate, say — her fellow devotees would report her to their leader, whom they knew as Mangal-arti.

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Ms. Payton had moved to Philadelphia to help open the Mantra Lounge meditation center at the behest of Mangal-arti’s “spiritual master,” Devamrita Swami, a New York-born, Yale-educated leader in the Hare Krishna movement.

The responsibility was an honor, she believed at the time. The movement had given her joy, purpose and community when she desperately needed it. Now she was reaching new followers with the same things that first attracted her: cheap yoga and vegan meals, and then meditation, chanting, and volunteer work.

But over time, the experience soured into something she would later describe as emotionally and spiritually abusive. Although she was bringing in money for the center through book sales, she kept none of it, she said, and had to use her savings to pay for some toiletries and other necessities.

After Mangal-arti, who had no formal medical or psychological training, told her she had borderline personality disorder, she said, she had begun to doubt her own instincts about even the most basic facts of her existence, doubts that reflected Hare Krishna teachings about not relying on one’s own emotions. (Mangal-arti, whose legal name is Aarti Khoda, said in a statement to The New York Times that she did not make a diagnosis, but inquired whether Ms. Payton might have the disorder because of her “extreme behavior.”) Ms. Payton contemplated taking her own life. She was paranoid, lonely and very, very tired.

Ms. Payton didn’t think of herself as part of a larger story about the popularity of alternative spiritual practices in the splintering religious landscape of 21st-century America. She hadn’t yet parsed the borderlines separating willing self-abnegation, mental illness and abuse. She craved transcendence, and like an increasing number of Americans, she didn’t find it in Christianity or another historic monotheistic religion.

She found it instead in a much younger movement that, for previous generations of Americans, conjured hippie freedom or cult conformity. For her, though, those associations were long in the past. The Hare Krishna movement seemed to answer her deepest questions. She was a seeker, and for a while, she had found what she was looking for.

Ms. Payton wearing a pink sari in India.

When she got sick in the first year of the pandemic, however, the basement quarantine was the first time in five years that she had been alone for a sustained period of time. It was the first time she had time to think.

She picked up the phone and called her dad.

A Search for Faith

Ms. Payton was raised on a leafy downtown street in an affluent suburb of Chicago. She was close to her parents and her three siblings. When the children were little, the family had dance parties in the house. Ms. Payton would toss her hair around to the “Be-In” song from the musical “Hair”: “Hare Krishna, Hare Krishna,” she would sing. “Beads, flowers, freedom, happiness.”

She was baptized into the Roman Catholic Church, from which she imbibed the lesson that a large religious institution could have ugliness in its past, but still do good in individual lives. Her family later joined the United Church of Christ, a liberal Protestant denomination.

In an essay she wrote for a confirmation class in eighth grade, an experience meant to usher her into adult faith, she wrote that she wasn’t sure she believed in God. Ms. Payton’s highest value at the time was independence. She moved across the country for college, then took a semester off and lived in Rwanda.

She was about to leave for a study-abroad program in France when she came down with Guillain-Barré syndrome, a disorder in which the body’s immune system attacks its nerves. She was temporarily paralyzed from the neck down. She had climbed Mt. Kilimanjaro, and now she lived at home in the suburbs and couldn’t feed herself.

She turned 21 during her convalescence, and the radical loss of control made her question everything. She began thinking about what it meant to be separated from her own physical existence.

She read and reread “Siddhartha,” Herman Hesse’s novel and a defining text of 1960s youth culture. The story follows a man in India seeking spiritual enlightenment in the time of the Buddha.

“What is meditation?” the protagonist asks himself. “What is leaving one’s body? What is fasting? What is holding one’s breath? It is fleeing from the self, it is a short escape of the agony of being a self.”

She recovered from Guillain-Barré and decided to finish her college degree in New Zealand. There, an acquaintance passed along a flier for a Sunday feast at a Hare Krishna temple. Ms. Payton knew little about the Hare Krishna faith, beyond those childhood days of twirling around to music from “Hair.”

The environment she walked into that Sunday seemed made precisely for her. Since the 1990s, the movement has attempted to appeal more directly to Westerners.

The Hare Krishna movement evolved from a 16th-century Indian tradition, and exploded as a worldwide phenomenon when a charismatic Hindu guru known as A.C. Bhaktivedanta Swami Prabhupada arrived in the United States in the 1960s, attracting crowds of young people to Tompkins Square Park in Manhattan with his chanting and his saffron robes. He called the movement the International Society for Krishna Consciousness, or ISKCON.

His timing was impeccable, meeting a counterculture primed to embrace ISKCON’s practices of communal living, ecstatic dancing and asceticism. Within five years, the chant “Hare Krishna” was everywhere: among throngs of devotees proselytizing in airports; in “Hair”; in a No. 1 hit song by George Harrison .

The first wave of American followers were mostly white, but over time the movement became more Indian American and less high-profile. By the 1980s, it was beset by scandals, including lawsuits over sexual abuse and accusations of “brainwashing.” In the late 1990s, the movement’s own official journal exposed widespread physical and sexual abuse of children at Hare Krishna boarding schools.

Some American followers still live at ashrams — the standard form of membership in the 1960s and ’70s — but many more have typical homes and jobs and attend services on weekends. A spokesman, Anuttama Dasa, estimated that ISKCON currently has roughly 100,000 fully initiated members around the world, and 15 million who attend meetings.

“There’s very few Western, American people that are joining the Hare Krishna movement today,” said E. Burke Rochford, a professor emeritus of religion at Middlebury College who has studied the faith for decades. “Yes, they’re interested in yoga and yes, meditation, but not in what ISKCON is requiring of their members.”

There is a sense of urgency among the aging first generation of devotees, he said, to recapture the imagination of younger white Americans — not to push out Indian immigrants, but to preserve Swami Prabhupada’s calling to reach non-Indian young people.

The center Ms. Payton wandered into in New Zealand in 2014 was headed by an American-born guru named Devamrita Swami, who has a mission to attract “Westerners,” meaning non-Indians. Devamrita Swami’s innovation was that ISKCON should be what the scholar Nicole Karapanagiotis has described as “an edgy meditation- and mindfulness-based social club.” Instead of temples with elaborate statues of Hindu deities, he opened “lofts” and “lounges” where Hindu imagery is minimal. He encouraged programming on environmental sustainability, rebranding ISKCON theology’s emphasis on giving up material pleasures as a tool for addressing climate change.

“You felt like an honored guest when you walked in there ,” Ms. Payton recalled in an interview. “The whole thing was kind of ethereal and captivating .” There was a vegetarian meal, music, incense and yoga. She started attending and volunteering regularly, and a few months later she moved into an ISKCON ashram in Wellington, New Zealand.

At the end of 2015, Devamrita Swami encouraged Ms. Payton to help Mangal-arti start an outreach program in Philadelphia.

Before she moved there, she went to Illinois to spend a few weeks with her parents, Dean and Lisa, who had initially been accepting of her entrance into the movement. They understood that the Hare Krishna faith spoke to their daughter’s compassion, as well as to her interests in climate change and veganism. By this point, however, they were becoming concerned.

“She had lost her autonomy,” Mr. Payton said. “Her tone changed, her bearing changed.”

“Where did Justine go?” Lisa Payton wondered.

Her witty, vivacious daughter now rose at 4 in the morning to chant, and spent all her time cooking, ceremonially offering each meal to the deity Krishna before allowing her family to eat. Her voice was getting softer, almost melodic.

Lisa tried to understand. Picture a mountain, a pastor at her church would tell her later. God is at the top, and Justine is on one of many paths up the mountain. But it felt as though her daughter’s path was leading her farther and farther away from her family, and from any semblance of the life they had imagined for her.

When Ms. Payton left for Philadelphia, she sent her father a handwritten letter that he still keeps in his wallet.

“I wish you could see how my heart has changed, how it is open to the world around me in a beautiful way,” she wrote. “I am happier and more content than ever.”

The Mantra Lounge

In Philadelphia, Ms. Payton moved with Mangal-arti and a few other devotees into a temple, and then into a rented house, while they worked to open the Mantra Lounge in the trendy neighborhood of Fishtown.

Mangal-arti was born in Calcutta. She found the Hare Krishna movement in her early 20s, while working in a bank in Australia, and she chose Devamrita Swami as her spiritual master, a role akin to a priest or mentor. She is charismatic and bright-eyed; in video recordings of her teaching, she speaks cheerfully and seems to make intense eye contact with her listeners.

Ms. Payton said in an interview that her mental health was already deteriorating badly by the time she got to Philadelphia. She had been raped in college, and was experiencing symptoms associated with post-traumatic stress disorder.

Mangal-arti was the first person Ms. Payton told about having been raped. Ms. Payton recalls her suggesting that her ensuing struggles were caused by insufficient faithfulness: She wasn’t bowing deeply enough during prayers, wasn’t working hard enough, and was trusting too much in her own instincts. Ms. Payton listened, and tried to purge herself of desire and disobedience. She began covering her head with her sari, as a sign of devotion.

In an initiation ceremony in 2017, she swore to abstain from “illicit sex,” intoxication, meat-eating and gambling, and she received a new name designating her as a servant of God: Gaura-bhakti.

The ceremony was standard for devotees seeking deeper commitment to the faith. What was not standard was that Ms. Payton felt that Mangal-arti was becoming the most important person in her life.

Three women who lived in the house said that they shared private information with Mangal-arti, only to discover that Mangal-arti later shared it with others. They said that Mangal-arti extended and then withheld affection in ways that were emotionally manipulative. Ms. Payton would later say that Mangal-arti fostered an “atmosphere of fear.”

Mr. Dasa, the spokesman for ISKCON, said the organization acted quickly to investigate Ms. Payton’s and other followers’ claims that Mangal-arti engaged in emotional abuse and manipulation.

“We in no way condone” Ms. Payton’s experience of “serious problems” at the ashram in Philadelphia, Mr. Dasa said in an interview. “It doesn’t at all represent the typical experience of a Krishna devotee at any of our hundreds of temples around the world.”

Mangal-arti did encourage Ms. Payton to pursue therapy independently, which her parents paid for.

“Mangal-arti appeared to be the only person whom Justine had a personal relationship with, intensifying her reliance on her,” her therapist wrote in a later statement summing up their sessions.

Ms. Payton stopped seeing that therapist after less than a year. Her last session was a joint meeting with the therapist and an “intense and overbearing” Mangal-arti, according to the therapist’s written account.

Other devotees reported similar experiences. After meeting Mangal-arti in Canada, Shannan Mann moved into the ashram in Philadelphia with Ms. Payton and a handful of others who worked at the Mantra Lounge. Mangal-arti had a long list of rules, down to how she should shower and how she should part her hair, Ms. Mann said. Ms. Mann, too, said Mangal-arti would be sweet and maternal one moment, and jealous and hostile the next. (In a statement, Mangal-arti called Ms. Mann’s account of her experiences “completely false and baseless”.)

Ms. Mann had known Ms. Payton in New Zealand. In Philadelphia, she was struck by how much Ms. Payton’s appearance had changed. She had lost weight and become strikingly pale, and she barely spoke. She had been transformed from a person Ms. Mann saw as bold and inquisitive to someone reduced to staring at Mangal-arti and “just wanting her approval for everything .”

In a statement, Mangal-arti disputed almost every element of Ms. Payton’s account of her time in Philadelphia, and said Ms. Payton seemed to have embarked on a “targeted campaign” against her. She also pointed out that Ms. Payton often thanked her during this period for her support.

Some people at the small ashram were happy. Mangal-arti provided multiple testimonials to The Times from people who spent time at the ashram in Philadelphia or who said they had known Ms. Payton and Ms. Mann in the past. All of them appear to remain involved in ISKCON or its practices. They described Mangal-arti as generous and fair, and characterized Ms. Payton and Ms. Mann as behaving erratically at the time, and as spreading falsehoods afterward.

‘Things Are Really Wrong Here’

Ms. Payton had been in Philadelphia for five years when she got Covid and moved into the basement of the ashram. For three weeks, she was on her own, free from the grueling schedule of selling and cooking and cleaning that had felt increasingly oppressive to her. “Things are really wrong here,” she remembers thinking.

Lisa and Dean drove to Philadelphia after Christmas to retrieve their daughter, picking her up on the curb outside the ashram early in the morning. She had stuffed her belongings into a few black garbage bags. They barely spoke as they drove back to Illinois.

Over time, she came to see what had happened to her in Philadelphia as abusive.

In 2021 she and three other former and aspiring devotees registered formal complaints against Mangal-arti that were reviewed by ISKCON’s governing body, a board that oversees the global organization. Some of the four complainants, and others, also made complaints about Devamrita Swami’s leadership.

After two years, the board’s North American branch ruled last year that Mangal-arti must apologize in writing to Ms. Payton and the other Mantra Lounge community members whom she had “hurt (mistreated, abused, shamed)” by her “actions and words,” and that she must not lead any ISKCON event or organization for three years, among other consequences.

In her statement, Mangal-arti described the ruling as hastily completed only after the The Times contacted ISKCON leadership last year, an accusation Mr. Dasa strongly denied. She said the organization did not follow up on the evidence she submitted to defend herself, and that ISKCON had issued an adjudication without an investigation.

ISKCON’s committee overseeing gurus reached a decision in early May requiring Devamrita Swami to undergo education on trauma and to submit a written plan to ensure that the “unhealthy dynamics” of Mantra Lounge would not be repeated, among other things. Mr. Dasa said the organization was also considering new training protocols “for ISKCON leaders to avoid these problems.”

The Mantra Lounge in Philadelphia closed in 2021.

Ms. Payton has tried to start her own life over, enrolling in graduate school in North Carolina, writing about her experiences, and restoring her relationships with her parents. Her boyfriend of two years recently proposed to her in a rented geodesic dome in the mountains near their home.

But it would be too simple, in her view, to call hers a happy ending. She lost friends permanently, she remains deeply ashamed, and she struggles with a sense that she has lost time she will never get back.

She still finds beauty in certain religious texts, including the Bhagavad Gita — although not the translations by the Hare Krishna movement’s founder. But she no longer practices any religion, and said she cannot imagine associating with a religious institution again.

She tries to be open to the experience of wonder, she said. “I think that’s at the root of what I was seeking all along.”

Susan C. Beachy , Alain Delaquérière and Sheelagh McNeill contributed research.

Read by Ruth Graham

Audio produced by Adrienne Hurst .

Ruth Graham is a national reporter, based in Dallas, covering religion, faith and values for The Times. More about Ruth Graham

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The gift of work. Today is the feast of the Presentation, the 2nd Joyful Mystery. Forty days after Christmas, Jesus was brought to the Temple in Jerusalem. Simeon, inspired by the Holy Spirit took Jesus in his arms and said: "Now, Lord, you can let your servant go in peace, just as you promised; because my eyes have seen the salvation which ...
Feast of the Presentation of the Lord in the Temple
ePUB. Audio Meditation for Feast of the Presentation. The Mosaic law prescribed that every firstborn male in Israel had to be consecrated to God forty days after birth and redeemed with a sum deposited in the Temple treasury. This was in remembrance of the firstborn sons being preserved from death on the night of the first Passover during the ...
Luke 2:22-35 NET
Luke 2:22-35. New English Translation. Jesus' Presentation at the Temple. 22 Now[ a] when the time came for their[ b] purification according to the law of Moses, Joseph and Mary[ c] brought Jesus[ d] up to Jerusalem to present him to the Lord 23 (just as it is written in the law of the Lord, "Every firstborn male[ e] will be set apart to ...
PDF Worship at Home: The Presentation of Christ in the Temple
The Presentation of Christ in the Temple HYMN In a world where people walk in darkness Sung by St Martin's Voices In a world where people walk in darkness, let us turn our faces to the light, to the light of God revealed in Jesus, to the daystar scattering our night. For the light is stronger than the darkness
'Where Did Justine Go?' One Woman Disappears Into Devotion
Justine Payton was drawn to a Hare Krishna ashram for its yoga, meditation and vegan meals. She's still figuring out what went wrong. Justine Payton on Kure Beach near her new home in North ...

A meditative guide to the Presentation of Jesus in the Temple

A meditative guide to the Presentation of Jesus in the Temple

Place yourself inside the Temple and watch as Mary and Joseph enter to present Jesus to the Jewish priests.

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The Presentation in the Temple: The Remarkable Divine

This article is part of the "Through the Eyes of Saint Joseph" series for the Month of the Rosary.

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Presentation of the Lord in the Temple

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POPE BENEDICT XVI: HOMILY ON THE PRESENTATION OF JESUS IN THE TEMPLE.

HOMILY 2 February 2006

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