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Thursday, July 4, 2024

Mary Katharine Goddard, the Woman who Promoted the Declaration of Independence

An illustration of Mary Goddard (Brown Library) Mary Katharine Goddard (1738-1816), likely the United States’ first woman employee, this newspaper publisher was a key figure in promoting the ideas that fomented the Revolution


"As British forces chased George Washington’s Continental Army out of New Jersey in December 1776, a fearful Continental Congress packed the Declaration of Independence into a wagon and slipped out of Philadelphia to Baltimore. Weeks later, they learned that the Revolution had turned their way: Washington had crossed the Delaware River on Christmas Day and beaten the redcoats at Trenton and Princeton. Emboldened, the members of Congress ordered a second printing of the Declaration – and, for the first time, printed their names on it.

"For the job, Congress turned to one of the most important journalists of America’s Revolutionary era. Also Baltimore’s postmaster, she was likely the United States government’s first female employee. At the bottom of the broadside, issued in January 1777, she too signed the Declaration: “Baltimore, in Maryland: Printed by Mary Katharine Goddard.”

"For three years after taking over Baltimore’s six-month-old Maryland Journal from her vagabond, indebted brother, Goddard had advocated for the patriot cause. She’d editorialized against British brutality, reprinted Thomas Paine’s Common Sense, and published extra editions about Congress’ call to arms and the Battle of Bunker Hill. In her 23-year publishing career, Goddard earned a place in history as one of the most prominent publishers during the nation’s revolutionary era.

“The ever memorable 19th of April gave a conclusive answer to the questions of American freedom,” Goddard wrote in the Journal after the battles of Lexington and Concord in 1775. “What think ye of Congress now? That day. . . evidenced that Americans would rather die than live slaves!”

"Born June 16, 1738, into a Connecticut family of printers and postmasters, Goddard was taught reading and math by her mother, Sarah, a well-tutored daughter of a wealthy landowner. She also studied Latin, French, and science in New London’s public school, where girls could receive hour-long lessons after the boys’ schooling was done for the day.

"In 1755, the family’s fortunes changed when Goddard’s father, postmaster Giles Goddard, became too ill to work. Sarah sent Goddard’s younger brother, 15-year-old William, to New Haven to work as a printer’s apprentice. Seven years later, after Giles’s death, the Goddards moved to Providence, and Sarah financed Rhode Island’s first newspaper, the Providence Gazette. William, then 21, was listed as publisher. “[It] carried his imprint,” wrote Sharon M. Murphy in the 1983 book Great Women of the Press, “but displayed from the start his mother’s business sense and his sister’s steadiness.”

"Over the next 15 years, William, a restless and impulsive young entrepreneur, moved from Providence to Philadelphia to Baltimore to start newspapers, always putting his mother or sister in charge of his previous businesses as he went. In 1768, William sold the Providence paper and convinced Sarah and Mary Katharine to move to Philadelphia to help run his Pennsylvania Chronicle. In 1770, Sarah died, and William, who was feuding with his financial partners, left the Chronicle in his sister’s hands.

“She was dependable and he brilliantly erratic,” Ward L. Miner wrote in his 1962 biography, William Goddard, Newspaperman. Mary Katharine kept her brother’s businesses running while he did time in debtor’s prison in 1771 and 1775. In February 1774, William handed control of his fledgling Maryland Journal over to her. That allowed him to concentrate on building his most enduring business: a private postal service, free of British control, which later became the U.S. Post Office.

"Mary Katharine Goddard took over the Maryland Journal just as the colonists’ anger at British rule surged toward revolution. By June 1774, she was publishing reports on Britain’s blockade of Boston Harbor. In early April 1775, she endorsed the women-led homespun movement against British textiles, encouraging women to raise flax and wool and embrace frugality. She published Common Sense in two installments in the paper, and covered the Revolution’s first battles with fervor. “The British behaved with savage barbarity,” she wrote in her edition of June 7, 1775.

"That July, the Continental Congress adopted William Goddard’s postal system, then promptly appointed the more reliable Benjamin Franklin as postmaster general. Mary Katharine was named Baltimore’s postmaster that October, which likely made her the United States’ only female employee when the nation was born in July 1776. When Congress turned to her to print copies of the Declaration the following year, she recognized her role in a historical moment. Though she usually signed her newspaper “M.K. Goddard,” she printed her full name on the document.

"The war years were tough on Goddard’s businesses. Because of its meager treasury, Congress often failed to pay her, so she paid post riders herself. She published the Maryland Journal irregularly in 1776, probably because of paper shortages. In 1778, she announced her willingness to barter with subscribers, accepting payment in beeswax, flour, lard, butter, beef or pork. Yet she was able to boast, in a November 1779 issue, that the Journal had as extensive a circulation as any newspaper in the United States.

"Goddard “supported her Business with Spirit and Address, amidst a Complication of Difficulties,” wrote her brother and his new partner, Eleazer Oswald, in a 1779 advertisement. In the same broadsheet, they declared that their new paper mill would not interfere “in the smallest Degree” with Goddard’s business.

"But in January 1784, William Goddard apparently forced his sister out of the business and took her position as publisher of the Maryland Journal for himself. Later that year, the siblings published competing almanacs. William included a screed that attacked his sister as “a hypocritical character” and insulted her “double-faced Almanack,” “containing a mean, vulgar and common-place Selection of Articles.”

"There’s no evidence that Goddard and her brother ever spoke again. When William got married in Rhode Island in 1786, Mary Katharine did not attend. A mutual friend, John Carter, wrote her a letter describing the wedding and suggesting, probably in vain, that the siblings reconcile. “Dear Miss Katy,” begins the letter -- a rare window into her personal relationships.

"In October 1789, she lost her job as postmaster of Baltimore. The newly appointed postmaster general, Samuel Osgood, replaced her with John White of Annapolis. John Burrell, Osgood’s assistant, justified the move on sexist grounds. Since supervision of nearby post offices was being added to the job description, Burrell said, “more travelling might be necessary than a woman could undertake.”

"Two hundred prominent Baltimore residents signed a letter demanding Goddard’s reinstatement. Goddard herself appealed to President George Washington and the U.S. Senate for her job back. Her petition echoes the disappointment she must’ve also felt when her brother pushed her out of the Journal.

“She hath been discharged without the smallest imputation of any Fault,” Goddard wrote, in the third person, to the Senate in January 1790, when she was 51. “These are but poor rewards indeed for fourteen Years faithful Service, performed in the worst of times,” she argued. Her “little Office,” Goddard added, was “established by her own Industry in the best years of her life, & whereon depended all her future Prospects of subsistence.”

"Washington refused to intervene, and the Senate never answered Goddard’s letter. She spent the next 20 years running a bookstore in Baltimore and selling dry goods. Never married, she died in Baltimore on August 12, 1816, at age 78, leaving her property to her servant, Belinda Starling, “to recompense the faithful performance of duties to me.

"Goddard, as a contemporary of hers declared, was “a woman of extraordinary judgment, energy, nerve, and strong good sense.” Though sex discrimination and her ne’er-do-well brother ended her career too soon, Goddard left a mark as one of the Revolutionary era’s most accomplished publishers and a female pioneer in the U.S. government. None of Goddard’s letters survive, and she revealed little about herself in her journalism. Instead, our best evidence of her personality is her work, steady yet animated by a passion for American liberty." 

Sunday, May 5, 2024

18C Spring - Love & Bird Nests

18C English Woodcut of Spring. Another bird's nest is gently placed in the woman's apron. 

Bird nests are symbols of home; they represent the love, commitment, & effort it takes to build a happy home for a family. Bird nests are also good-luck symbols. Legend has it that prosperity will come to any home that finds a bird's nest nestled among the branches of the family Christmas tree. This legend can be traced back to Iceland, Sweden, & Germany. The many varied versions of the legend include in that prosperity: health, happiness, friendship, & good luck. Nests are not where birds sleep (roost) - they are for keeping eggs & baby chicks in place while nurturing them. They are a protected home for new life, a safe-harbor for the continuation of the species.  

“If you happen upon a bird’s nest along the road with young ones or eggs, whether in a tree or on the ground, and the mother is sitting on the young ones or the eggs, you must not take the mother together with her young...Do this so that it may go well with you and you may live long." Deuteronomy 22:6-7 

Monday, April 29, 2024

Spring - Love & Bird Nests

1779 Spring Published by Carington Bowles after John Collet London. 

John Collet (b. London; d. London 1780) was a painter of genre everyday subjects. He studied St. Martin's Lane Academy & was pupil of Lambert; exhibited 1761-80 & posthumously 1783; popularized by engravings by John Goldar. In the late 1760s, a number of Collet's designs were engraved by Goldar & others for Thomas Bradford of Fleet Street; from 1768-73, prints after his work were jointly published by Robert Sayer & John Smith, & from 1774-76 by Sayer & Bennett; from 1777-81, mezzotints after his designs published by Carington Bowles.

In this allegory of Spring, a man holds the hands of a bashful young woman. He points to two doves billing beside him, while a boy on the right plays with a bird's nest, and an old woman looking on from behind a tree & a fence seems upset. 

Bird nests are symbols of home; they represent the love, commitment, & effort it takes to build a happy home for a family. Bird nests are also good-luck symbols. Legend has it that prosperity will come to any home that finds a bird's nest nestled among the branches of the family Christmas tree. This legend can be traced back to Iceland, Sweden, & Germany. The many varied versions of the legend include in that prosperity: health, happiness, friendship, & good luck. Nests are not where birds sleep (roost) - they are for keeping eggs & baby chicks in place while nurturing them. They are a protected home for new life, a safe-harbor for the continuation of the species. 

“If you happen upon a bird’s nest along the road with young ones or eggs, whether in a tree or on the ground, and the mother is sitting on the young ones or the eggs, you must not take the mother together with her young...Do this so that it may go well with you and you may live long. Deuteronomy 22:6-7 

Wednesday, February 14, 2024

13-1400s Presentation of Christ in the Temple



Andrei Rublev, (Russian artist, c.1360 - c 1430) 1408 Presentation of Jesus at the Temple

The Presentation of Jesus at the Temple or Candlemas is described in the Gospel of Luke (Luke 2:22–40). According to the gospel, Mary and Joseph took the baby Jesus to the Temple in Jerusalem 40 days  after his birth to complete Mary's ritual purification after childbirth, and to perform the redemption of the firstborn, in obedience to the Law of Moses (Leviticus 12, Exodus 13:12-15, etc.). Luke explicitly says that Joseph and Mary take the option provided for poor people (those who could not afford a lamb) (Leviticus 12:8), sacrificing "a pair of turtledoves, or two young pigeons." (Leviticus 12:1-4 indicates that this event should take place forty days after birth for a male child, hence the Presentation is celebrated 40 days after Christmas.)

1535 Presentation of Christ in the Temple

;After an icon by Theophanes the Cretan, 1535, Great Lavra Monastery on Mount Athos

The Presentation of Jesus at the Temple or Candlemas is described in the Gospel of Luke (Luke 2:22–40). According to the gospel, Mary and Joseph took the baby Jesus to the Temple in Jerusalem 40 days  after his birth to complete Mary's ritual purification after childbirth, and to perform the redemption of the firstborn, in obedience to the Law of Moses (Leviticus 12, Exodus 13:12-15, etc.). Luke explicitly says that Joseph and Mary take the option provided for poor people (those who could not afford a lamb) (Leviticus 12:8), sacrificing "a pair of turtledoves, or two young pigeons." (Leviticus 12:1-4 indicates that this event should take place forty days after birth for a male child, hence the Presentation is celebrated 40 days after Christmas.)

Upon bringing Jesus into the temple, they encountered Simeon. The Gospel records that Simeon had been promised that "he should not see death before he had seen the Lord's Christ" (Luke 2:26). Simeon prayed the prayer that would become known as the Nunc Dimittis, or Canticle of Simeon, which prophesied the redemption of the world by Jesus: "Lord, now lettest Thou Thy servant depart in peace; according to Thy word: for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people: to be a light to lighten the gentiles and to be the glory of Thy people Israel." (Luke 2:29-32).

Simeon then prophesied to Mary: "Behold, this child is set for the falling and the rising of many in Israel, and for a sign which is spoken against. Yes, a sword will pierce through your own soul, that the thoughts of many hearts may be revealed" (Luke 2:34-35). The elderly prophetess Anna was also in the Temple, and offered prayers and praise to God for Jesus, and spoke to everyone there about Jesus and his role in the redemption of Israel (Luke 2:36-38).

Tuesday, February 13, 2024

Presentation of Christ in the Temple

 LTPSC Book of Hours.. Presentation of Jesus at the Temple

The Presentation of Jesus at the Temple or Candlemas is described in the Gospel of Luke (Luke 2:22–40). According to the gospel, Mary and Joseph took the baby Jesus to the Temple in Jerusalem 40 days  after his birth to complete Mary's ritual purification after childbirth, and to perform the redemption of the firstborn, in obedience to the Law of Moses (Leviticus 12, Exodus 13:12-15, etc.). Luke explicitly says that Joseph and Mary take the option provided for poor people (those who could not afford a lamb) (Leviticus 12:8), sacrificing "a pair of turtledoves, or two young pigeons." (Leviticus 12:1-4 indicates that this event should take place forty days after birth for a male child, hence the Presentation is celebrated 40 days after Christmas.)

1304-6 Presentation of Christ in the Temple


Giotto di Bondone (Florentine painter, c 1267-1337).  The Presentation of Jesus in the Temple. 1304-1306

The Presentation of Jesus at the Temple or Candlemas is described in the Gospel of Luke (Luke 2:22–40). According to the gospel, Mary and Joseph took the baby Jesus to the Temple in Jerusalem 40 days  after his birth to complete Mary's ritual purification after childbirth, and to perform the redemption of the firstborn, in obedience to the Law of Moses (Leviticus 12, Exodus 13:12-15, etc.). Luke explicitly says that Joseph and Mary take the option provided for poor people (those who could not afford a lamb) (Leviticus 12:8), sacrificing "a pair of turtledoves, or two young pigeons." (Leviticus 12:1-4 indicates that this event should take place forty days after birth for a male child, hence the Presentation is celebrated 40 days after Christmas.)

1433-4 Presentation of Christ in the Temple

 
Fra Angelico (Italian artist, 1387-1455) Presentation at the Temple 1433-34

The Presentation of Jesus at the Temple or Candlemas is described in the Gospel of Luke (Luke 2:22–40). According to the gospel, Mary and Joseph took the baby Jesus to the Temple in Jerusalem 40 days  after his birth to complete Mary's ritual purification after childbirth, and to perform the redemption of the firstborn, in obedience to the Law of Moses (Leviticus 12, Exodus 13:12-15, etc.). Luke explicitly says that Joseph and Mary take the option provided for poor people (those who could not afford a lamb) (Leviticus 12:8), sacrificing "a pair of turtledoves, or two young pigeons." (Leviticus 12:1-4 indicates that this event should take place forty days after birth for a male child, hence the Presentation is celebrated 40 days after Christmas.)

Presentations of Christ in the Temple 1300s-1600s

1460-64 Giovanni Bellini (Italian Early Renaissance Painter 1430-1516) Presentation at the Temple 

The Presentation of Jesus at the Temple or Candlemas is described in the Gospel of Luke (Luke 2:22–40). According to the gospel, Mary and Joseph took the baby Jesus to the Temple in Jerusalem 40 days  after his birth to complete Mary's ritual purification after childbirth, and to perform the redemption of the firstborn, in obedience to the Law of Moses (Leviticus 12, Exodus 13:12-15, etc.). Luke explicitly says that Joseph and Mary take the option provided for poor people (those who could not afford a lamb) (Leviticus 12:8), sacrificing "a pair of turtledoves, or two young pigeons." (Leviticus 12:1-4 indicates that this event should take place forty days after birth for a male child, hence the Presentation is celebrated 40 days after Christmas.)

Upon bringing Jesus into the temple, they encountered Simeon. The Gospel records that Simeon had been promised that "he should not see death before he had seen the Lord's Christ" (Luke 2:26). Simeon prayed the prayer that would become known as the Nunc Dimittis, or Canticle of Simeon, which prophesied the redemption of the world by Jesus: "Lord, now lettest Thou Thy servant depart in peace; according to Thy word: for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people: to be a light to lighten the gentiles and to be the glory of Thy people Israel." (Luke 2:29-32).

 Andrei Rublev, (Russian artist, c.1360 - c 1430) 1408 Presentation of Jesus at the Temple

Simeon then prophesied to Mary: "Behold, this child is set for the falling and the rising of many in Israel, and for a sign which is spoken against. Yes, a sword will pierce through your own soul, that the thoughts of many hearts may be revealed" (Luke 2:34-35). The elderly prophetess Anna was also in the Temple, and offered prayers and praise to God for Jesus, and spoke to everyone there about Jesus and his role in the redemption of Israel (Luke 2:36-38).

 Fra Angelico (Italian artist, 1387-1455)  The Presentation in the Temple, from the predella of the Annunciation Altarpiece

 Fra Angelico (Italian artist, 1387-1455) Presentation at the Temple 1433-34

 Fra Angelico (Italian artist, 1387-1455) Presentation of Jesus in the Temple. 1440

Fra Bartolommeo (Italian High Renaissance painter, 1472-1517) Presentation of Christ in the Temple

Giotto di Bondone (Florentine painter, c 1267-1337).  Presentation of Christ in the Temple

Giotto di Bondone (Florentine painter, c 1267-1337).  The Presentation of Jesus in the Temple. 1304-1306

Giotto di Bondone (Florentine painter, c 1267-1337). The Presentation of the Infant Jesus in the Temple c 1320

Giovanni Bellini, (Venice painter, c 1430-1516),  Presentation of Jesus in the Temple From the circle of Giovanni Bellini 1493.

Giovanni di Paolo (Giovanni di Paolo di Grazia) (Italian artist, 1398–1482). The Presentation of Christ in Temple

Hans Holbein the Elder (German painter, c 1465-1524)  1500–01 Presentation of Christ at the Temple

Jan van Scorel (Dutch painter, 1495–1552)  Presentation of Jesus in the Temple

Francesco Bassano the Younger (1563-1570) The Presentation of Christ at the Temple

 Lodovico Carracci, (Italian painter 1555-1619), Presentation in the Temple 1605

 Lorenzo Lotto (Italian artist, c.1480-1556) The Presentation of Christ in the Temple 1556

Melchior Broederlam (Belgian artist, c 1350-c 1409) 1399 The Presentation of Christ (from Altar of Philip the Bold)

Romanino Girolamo (Italian artist, c 1484-ca 1559). Presentation of Jesus in the Temple - 1529.

 Stefan Lochner (1400-1451) Presentation of Christ Child at the Temple 1447

 Stefan Lochner (German artist, 1400-1451) Presentation of Christ Child at the Temple 1447.

Vittore Carpaccio (Venetian artist, c.1460–15256), Presentation of Jesus in the Temple 1510

Monday, February 12, 2024

1280s -1330s Presentation of Christ in the Temple

Giotto di Bondone (Florentine painter, c 1267-1337).  Presentation of Christ in the Temple

The Presentation of Jesus at the Temple or Candlemas is described in the Gospel of Luke (Luke 2:22–40). According to the gospel, Mary and Joseph took the baby Jesus to the Temple in Jerusalem 40 days  after his birth to complete Mary's ritual purification after childbirth, and to perform the redemption of the firstborn, in obedience to the Law of Moses (Leviticus 12, Exodus 13:12-15, etc.). Luke explicitly says that Joseph and Mary take the option provided for poor people (those who could not afford a lamb) (Leviticus 12:8), sacrificing "a pair of turtledoves, or two young pigeons." (Leviticus 12:1-4 indicates that this event should take place forty days after birth for a male child, hence the Presentation is celebrated 40 days after Christmas.)

1375 Presentation of Christ in the Temple

Presentation of Christ in the Temple, ms of Carmelite Friars in London c 1375

The Presentation of Jesus at the Temple or Candlemas is described in the Gospel of Luke (Luke 2:22–40). According to the gospel, Mary and Joseph took the baby Jesus to the Temple in Jerusalem 40 days  after his birth to complete Mary's ritual purification after childbirth, and to perform the redemption of the firstborn, in obedience to the Law of Moses (Leviticus 12, Exodus 13:12-15, etc.). Luke explicitly says that Joseph and Mary take the option provided for poor people (those who could not afford a lamb) (Leviticus 12:8), sacrificing "a pair of turtledoves, or two young pigeons." (Leviticus 12:1-4 indicates that this event should take place forty days after birth for a male child, hence the Presentation is celebrated 40 days after Christmas.)

1195 Presentation of Christ in the Temple

 Ingeborg Psalter c. 1195 Manuscript (Ms. 9) Musée Condé, Chantilly

The Presentation of Jesus at the Temple or Candlemas is described in the Gospel of Luke (Luke 2:22–40). According to the gospel, Mary and Joseph took the baby Jesus to the Temple in Jerusalem 40 days  after his birth to complete Mary's ritual purification after childbirth, and to perform the redemption of the firstborn, in obedience to the Law of Moses (Leviticus 12, Exodus 13:12-15, etc.). Luke explicitly says that Joseph and Mary take the option provided for poor people (those who could not afford a lamb) (Leviticus 12:8), sacrificing "a pair of turtledoves, or two young pigeons." (Leviticus 12:1-4 indicates that this event should take place forty days after birth for a male child, hence the Presentation is celebrated 40 days after Christmas.)

Upon bringing Jesus into the temple, they encountered Simeon. The Gospel records that Simeon had been promised that "he should not see death before he had seen the Lord's Christ" (Luke 2:26). Simeon prayed the prayer that would become known as the Nunc Dimittis, or Canticle of Simeon, which prophesied the redemption of the world by Jesus: "Lord, now lettest Thou Thy servant depart in peace; according to Thy word: for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people: to be a light to lighten the gentiles and to be the glory of Thy people Israel." (Luke 2:29-32).

Simeon then prophesied to Mary: "Behold, this child is set for the falling and the rising of many in Israel, and for a sign which is spoken against. Yes, a sword will pierce through your own soul, that the thoughts of many hearts may be revealed" (Luke 2:34-35). The elderly prophetess Anna was also in the Temple, and offered prayers and praise to God for Jesus, and spoke to everyone there about Jesus and his role in the redemption of Israel (Luke 2:36-38).

Sunday, February 11, 2024

1490-1571 Presentation of Christ in the Temple


Fra Bartolommeo (Italian High Renaissance painter, 1472-1517) Presentation of Christ in the Temple

The Presentation of Jesus at the Temple or Candlemas is described in the Gospel of Luke (Luke 2:22–40). According to the gospel, Mary and Joseph took the baby Jesus to the Temple in Jerusalem 40 days  after his birth to complete Mary's ritual purification after childbirth, and to perform the redemption of the firstborn, in obedience to the Law of Moses (Leviticus 12, Exodus 13:12-15, etc.). Luke explicitly says that Joseph and Mary take the option provided for poor people (those who could not afford a lamb) (Leviticus 12:8), sacrificing "a pair of turtledoves, or two young pigeons." (Leviticus 12:1-4 indicates that this event should take place forty days after birth for a male child, hence the Presentation is celebrated 40 days after Christmas.)

Presentation of Christ in the Temple


Giotto di Bondone (Florentine painter, c 1267-1337). The Presentation of the Infant Jesus in the
Temple c 1320

The Presentation of Jesus at the Temple or Candlemas is described in the Gospel of Luke (Luke 2:22–40). According to the gospel, Mary and Joseph took the baby Jesus to the Temple in Jerusalem 40 days  after his birth to complete Mary's ritual purification after childbirth, and to perform the redemption of the firstborn, in obedience to the Law of Moses (Leviticus 12, Exodus 13:12-15, etc.). Luke explicitly says that Joseph and Mary take the option provided for poor people (those who could not afford a lamb) (Leviticus 12:8), sacrificing "a pair of turtledoves, or two young pigeons." (Leviticus 12:1-4 indicates that this event should take place forty days after birth for a male child, hence the Presentation is celebrated 40 days after Christmas.)

1447 Presentation of Christ in the Temple



Stefan Lochner (German artist, 1400-1451) Presentation of Christ Child at the Temple 1447

The Presentation of Jesus at the Temple or Candlemas is described in the Gospel of Luke (Luke 2:22–40). According to the gospel, Mary and Joseph took the baby Jesus to the Temple in Jerusalem 40 days  after his birth to complete Mary's ritual purification after childbirth, and to perform the redemption of the firstborn, in obedience to the Law of Moses (Leviticus 12, Exodus 13:12-15, etc.). Luke explicitly says that Joseph and Mary take the option provided for poor people (those who could not afford a lamb) (Leviticus 12:8), sacrificing "a pair of turtledoves, or two young pigeons." (Leviticus 12:1-4 indicates that this event should take place forty days after birth for a male child, hence the Presentation is celebrated 40 days after Christmas.)

Saturday, February 10, 2024

1440 Presentation of Christ in the Temple

 
Fra Angelico (Italian artist, 1387-1455) Presentation of Jesus in the Temple. 1440

The Presentation of Jesus at the Temple or Candlemas is described in the Gospel of Luke (Luke 2:22–40). According to the gospel, Mary and Joseph took the baby Jesus to the Temple in Jerusalem 40 days  after his birth to complete Mary's ritual purification after childbirth, and to perform the redemption of the firstborn, in obedience to the Law of Moses (Leviticus 12, Exodus 13:12-15, etc.). Luke explicitly says that Joseph and Mary take the option provided for poor people (those who could not afford a lamb) (Leviticus 12:8), sacrificing "a pair of turtledoves, or two young pigeons." (Leviticus 12:1-4 indicates that this event should take place forty days after birth for a male child, hence the Presentation is celebrated 40 days after Christmas.)

1493 Presentation of Christ in the Temple


Giovanni Bellini, (Venice painter, c 1430-1516),  Presentation of Jesus in the Temple From the circle of Giovanni Bellini 1493.

The Presentation of Jesus at the Temple or Candlemas is described in the Gospel of Luke (Luke 2:22–40). According to the gospel, Mary and Joseph took the baby Jesus to the Temple in Jerusalem 40 days  after his birth to complete Mary's ritual purification after childbirth, and to perform the redemption of the firstborn, in obedience to the Law of Moses (Leviticus 12, Exodus 13:12-15, etc.). Luke explicitly says that Joseph and Mary take the option provided for poor people (those who could not afford a lamb) (Leviticus 12:8), sacrificing "a pair of turtledoves, or two young pigeons." (Leviticus 12:1-4 indicates that this event should take place forty days after birth for a male child, hence the Presentation is celebrated 40 days after Christmas.)

1410-1450 Presentation of Christ in the Temple

Stefan Lochner (German artist, 1400-1451) Presentation at the Temple

The Presentation of Jesus at the Temple or Candlemas is described in the Gospel of Luke (Luke 2:22–40). According to the gospel, Mary and Joseph took the baby Jesus to the Temple in Jerusalem 40 days  after his birth to complete Mary's ritual purification after childbirth, and to perform the redemption of the firstborn, in obedience to the Law of Moses (Leviticus 12, Exodus 13:12-15, etc.). Luke explicitly says that Joseph and Mary take the option provided for poor people (those who could not afford a lamb) (Leviticus 12:8), sacrificing "a pair of turtledoves, or two young pigeons." (Leviticus 12:1-4 indicates that this event should take place forty days after birth for a male child, hence the Presentation is celebrated 40 days after Christmas.)

1500s Presentation of Christ in the Temple

 

Presentation in the Temple from a Book of Hours in Latin. Central or Northern France, probably Bourges, early, 16th century).

The Presentation of Jesus at the Temple or Candlemas is described in the Gospel of Luke (Luke 2:22–40). According to the gospel, Mary and Joseph took the baby Jesus to the Temple in Jerusalem 40 days  after his birth to complete Mary's ritual purification after childbirth, and to perform the redemption of the firstborn, in obedience to the Law of Moses (Leviticus 12, Exodus 13:12-15, etc.). Luke explicitly says that Joseph and Mary take the option provided for poor people (those who could not afford a lamb) (Leviticus 12:8), sacrificing "a pair of turtledoves, or two young pigeons." (Leviticus 12:1-4 indicates that this event should take place forty days after birth for a male child, hence the Presentation is celebrated 40 days after Christmas.)

Upon bringing Jesus into the temple, they encountered Simeon. The Gospel records that Simeon had been promised that "he should not see death before he had seen the Lord's Christ" (Luke 2:26). Simeon prayed the prayer that would become known as the Nunc Dimittis, or Canticle of Simeon, which prophesied the redemption of the world by Jesus: "Lord, now lettest Thou Thy servant depart in peace; according to Thy word: for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people: to be a light to lighten the gentiles and to be the glory of Thy people Israel." (Luke 2:29-32).

Simeon then prophesied to Mary: "Behold, this child is set for the falling and the rising of many in Israel, and for a sign which is spoken against. Yes, a sword will pierce through your own soul, that the thoughts of many hearts may be revealed" (Luke 2:34-35). The elderly prophetess Anna was also in the Temple, and offered prayers and praise to God for Jesus, and spoke to everyone there about Jesus and his role in the redemption of Israel (Luke 2:36-38).

Presentation of Christ in the Temple

The St Albans Psalter, owned by St Godehard's Church, Hildesheim now at University of Aberdeen, Scotland Presentation in the Temple.

The St Albans Psalter, owned by St Godehard's Church, Hildesheim now at University of Aberdeen, Scotland Presentation in the Temple.

The Presentation of Jesus at the Temple or Candlemas is described in the Gospel of Luke (Luke 2:22–40). According to the gospel, Mary and Joseph took the baby Jesus to the Temple in Jerusalem 40 days  after his birth to complete Mary's ritual purification after childbirth, and to perform the redemption of the firstborn, in obedience to the Law of Moses (Leviticus 12, Exodus 13:12-15, etc.). Luke explicitly says that Joseph and Mary take the option provided for poor people (those who could not afford a lamb) (Leviticus 12:8), sacrificing "a pair of turtledoves, or two young pigeons." (Leviticus 12:1-4 indicates that this event should take place forty days after birth for a male child, hence the Presentation is celebrated 40 days after Christmas.)


Upon bringing Jesus into the temple, they encountered Simeon. The Gospel records that Simeon had been promised that "he should not see death before he had seen the Lord's Christ" (Luke 2:26). Simeon prayed the prayer that would become known as the Nunc Dimittis, or Canticle of Simeon, which prophesied the redemption of the world by Jesus: "Lord, now lettest Thou Thy servant depart in peace; according to Thy word: for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people: to be a light to lighten the gentiles and to be the glory of Thy people Israel." (Luke 2:29-32).

Simeon then prophesied to Mary: "Behold, this child is set for the falling and the rising of many in Israel, and for a sign which is spoken against. Yes, a sword will pierce through your own soul, that the thoughts of many hearts may be revealed" (Luke 2:34-35). The elderly prophetess Anna was also in the Temple, and offered prayers and praise to God for Jesus, and spoke to everyone there about Jesus and his role in the redemption of Israel (Luke 2:36-38).