Sunday, December 27, 2020 - The feast of the Holy Family

To read the texts click on the texts: Sir 3:2-6, 12-14; Col3:12-21; Lk 2:22-40

The feast of the Holy Family is celebrated every year on first Sunday after Christmas. It is appropriate that such be the case, because for centuries Christmas has been regarded as a family feast. Not only do members of a family get together to celebrate the feast, but the themes of Christmas like the birth of a child, naming of the child, gathering together as a family to celebrate this event, all lend themselves to reflection on the meaning of family.

That family life, under threat today, does not need any kind of in depth analysis. ‘Single parent families,’ unwed mothers, the rampant rate of divorce, are all testimony to this fact. What can the feast of the Holy Family mean in the face of this threat? The readings of today offer a response.

The author of the letter to the Colossians begins by giving the foundations of a good marriage. In a word this may be summarized as “adjustment”. The Colossian Christians are called to adjust with one another in any and all circumstances. To adjust means first of all to have the ability to let go off one’s ego. As long as one holds on to one’s point of view there can be no adjustment and so what is required is an openness and receptivity to accept that one can be wrong, that one does not know everything about everything and that there is lot that is unknown. Secondly to adjust means to be flexible. Rigidity of any kind is a hindrance. There is not just one hand; there is also the other hand. This leads to the third meaning of what it means to adjust: forgiveness. Any community in which forgiveness is not an integral part will be a superficial one. And what is required for sustaining community is likely to be more than a single act of forgiveness; rather, the lives of the people in that community will be characterized by the continuing practices of forgiveness that draw their resources from the forgiveness already enacted by Christ and especially on the Cross. If one realizes that one is forgiven completely by God for any and all wrongs that one has committed then it is easier to forgive others. Encompassing all of these is the reality of love. Love it is which binds everything together and while there are numerous definitions of love, it seems to me that a good way of understanding love is to realize that in love there is no “I”. The other is always more important than self. The other is always placed before self. True and genuine love is not barter exchange but unconditional.

 

To be sure, the exhortation to wives to be submissive to their husbands in the second part of the text might be misunderstood as servility. Nothing could be further from the truth. In a marriage both the husband and wife are equal partners. There can be no higher and lower rank. There can be no greater and lesser. What there is in fact is complementarity. Males and females need each other to complete the other. If this is understood by both partners half the journey has already been completed.

It is also important to note the role of children and the relationship of children which all three readings speak about. In the first reading from Sirach, the focus is on instructions to children to show honour to their parents. However, in the second reading while children are asked to respect their parents, parents are also asked not to provoke their children. In this context, the words of the famous Christian writer and poet Khalil Gibran take on a depth of meaning. He says to parents that the children who come through them are really life’s longing for itself. Thus they do not really “belong” to their parents but to life which “goes not backward nor tarries with yesterday”. Children “dwell in the house of tomorrow” and so parents have to be like flexible bows that are willing to be bent so that their children like arrows “may go swift and far”. Parents have to learn to grow with their children and keep in touch with all the changes that are taking place around them. They need to learn to be relevant and if they cannot be then to be understanding and accommodating.

The Gospel text chosen for the feast of today consists of the presentation of Jesus in the Temple, the purification of Mary and the Song of Simeon.

According to Jewish law a woman became ceremonially unclean on the birth of a child. During this time, she was not permitted to enter the Temple or touch any holy object. On the eighth day the child was circumcised, after which the mother was unclean for an additional thirty-three days—sixty-six if the child was female. At the conclusion of this period, the mother offered a sacrifice, either a lamb or, if she was poor, two doves or two young pigeons. That Luke does not mention a lamb but refers to two turtledoves or pigeons may indicate that Jesus was born to the poor of Israel.  In addition, the first son was to be presented to the Lord as a reminder of the Exodus, and then, bought back with an offering. Luke does not mention that Jesus was redeemed either because he was not aware of this requirement or because he wanted to convey that Jesus was constantly devoted or dedicated to the Lord. In this part Luke emphasizes that the law of the Lord was fulfilled in all respects at the birth of Jesus.

Simeon is introduced immediately after the presentation of Jesus and the purification of Mary. He too like Zechariah and Elizabeth is described as “righteous”. He is also “devout”. He looked forward to the restoration of the people and the fulfilment of God’s redemptive work. The Spirit, who had revealed to him that he would not see death until he saw the anointed one of God, is the same Spirit who rests on him and gives him utterance to speak.

 

His hymn of praise of God is known as the “Nunc Dimittis” (“Now Dismiss”). It is only loosely related to the occasion of the birth of Jesus. It declares the praise of God for faithfulness and the redemption of the people. Though some interpret “now you are dismissing your servant in peace” to mean that Simeon was now prepared to die, it can also mean that he recognizes that he is being released from his mission to watch for the coming of the Messiah because he has now seen the coming of the one who will bring salvation.  His blessing relates the birth of Jesus to the fulfilment of the promise of salvation and looks ahead to the inclusion of all peoples in the experience of the blessings of God. Even as the parents of Jesus wonder at what is being said by Simeon, he blesses them and then addresses Mary, the mother of Jesus. He speaks about the coming rejection of Jesus. Not everyone will want to see the light, not everyone will want to receive the salvation by God for all peoples. Not everyone will recognize God coming in Jesus. Jesus will be rejected and treated as someone to be opposed. Even his mother will have to share in his sufferings.

Jesus came not to make us comfortable but to wake us up from our sleep and this is what Simeon had prophesied. He came to challenge our way of looking at the world. This challenge is not easy to accept because it means that many of our preconceived ideas and notions will have to be given up and we will have to start anew. It is easier and more comfortable to live the selfish and self-centred lives that we are used to rather than be concerned about others. It is easier to be caught up in our own small worlds, rather than get out of our wells and see that life is much more than simply having more.