Jewish / Catholic Rites of Initiation
and the Joyful Mysteries of the Rosary
Today we celebrate the Presentation of the Lord, the fourth Joyful Mystery of the Rosary. Much of what we practice and celebrate as Catholics has its origin in Judaism. This should come as no surprise since Catholicism grew out of Judaism. Initiation into the Catholic Church shares several similarities to initiation into the Jewish faith.
As Catholics we require three Sacraments in order to become fully incorporated into the Catholic Church: Baptism, Communion, and Confirmation. Similarly, a person is initiated into Judaism through Circumcision, Redemption of the Firstborn (for firstborn male children only), and the Bar-Mitzvah.
Baptism has several similarities to the Rite of Circumcision. Catholicism and Judaism share in their theology and celebration of the value and sacredness of life. We share the ideology that life is a gift from God. We share that we are a mystical body: a Covenant people. We believe in the dedication and consecration of our children as infants into the Covenant, a life of faith, and incorporation into the religious community. Both of these celebrations, Circumcision for Jews and Baptism for Catholics, are witnessed by godparents who share in the education and protection of these children. And both observances have defined Rites.
Who can participate in these rites? First, anyone born of a Jewish mother is automatically a Jew. But Judaism is both a religion and a people. It is not limited to those of Jewish descent. Similarly, Catholicism is open to all peoples. And, having a Catholic mother or father does not make a person a member of the Catholic faith.
To become a member of the Jewish faith, and enter into the Covenant, the Rite of Circumcision is required for all male members. Girls are initiated into the faith with a special blessing and naming the child. The naming of male children is part of the Circumcision Rite and has a highly significant meaning in Judaism. Naming is important for Catholics as well, at birth and at Confirmation. Names not only define who we are, but naming has an important theological significance (more on that at a later date).
The second Rite of Initiation into Judaism is similar to what we celebrate today. The description in the Gospel of Luke is somewhat confusing because Luke combines two separate rites, although they would usually have been celebrated around the same time.
The first of these rites is the Redemption of the Firstborn. This is the rite where the child, or a convert, is consecrated to the Lord. The firstborn is always considered Holy to the Lord and occupies a special role in Judaism. In the Book of Exodus, Our Lord says, “Consecrate to Me every first-born [male] that opens the womb among the Israelites, both of man and beast, for it belongs to Me.” 1
The firstborn were to be the priests of Israel, holy to the Lord, and serve in the Temple. However, due to their infidelity, and the infidelity of Israel, in worshiping the Golden Calf at the time of Moses, the priesthood was taken from them and given to the Levites. According to Jewish tradition, the Levites did not participate in worshiping the Calf, and they enacted justice on all those who rebelled against the Lord. “The Levites carried out the command of Moses, and that day there fell about three thousand of the people.2 (the total number of men who fled Egypt in the Exodus numbered 650,000, not including women and children).
Thus, in compliance with the law, Mary and Joseph bring Jesus (firstborn) to the Temple. This occurs on the fortieth day from the date of birth. The ceremony begins with the father bringing his son before a kohein (a member of the priestly family), and announcing that the child is his firstborn son. The kohein then asks if the father would prefer to give his son to the temple, or redeem the child for five shekels. If the child is redeemed, he is returned to his parents; if not, then the child is raised in the temple. Normally, the father answers that he would like to redeem his son. Since the child belongs to God, he must be redeemed (as an offering made to God to buy back his son). This (for the firstborn male) completes the second stage of initiation into Judaism and into the Covenant.
The second rite referred to in the Gospel of Luke is the Rite of Purification After Childbirth. This is not an initiation rite for the child, but is observed for the ritual purity of the mother. Because of the Jewish belief that blood is the substance of life, and the mother's blood is shed in giving birth, she becomes ritually unclean. The mother is to offer a sacrifice of a year-old lamb. As an alternative, those who are poor can offer to two turtledoves, the Offering of the Poor.
The value of a sin offering is required, but being ritually impure is not sinful. It is not possible that a people so devoted to their children could classify giving birth as a sin. Jesus did not regard ritual purity with the same significance. It was the purity of the heart that He desired. This is evident in that He healed the hemorrhaging woman who touched His cloak. He touched lepers, healed the blind, and raised the dead.
According to the book, The Life Of Mary as Seen By The Mystics, Mary and Joseph donated the frankincense, myrrh, and a third of the gold they received from the Magi to the Temple. And they gave the one-third of the gold to the priest who performed Jesus' circumcision, and one-third to the poor. Thus, Joseph and Mary legitimately offered the Offering of the Poor, two turtledoves, for they did not desire to live a luxurious or comfortable life.
What we, as Catholics, celebrate today is a more theological view of these rites which is based, not only on the birth of a child, but on the birth of the Messiah. In the literal sense of the Jewish tradition, Joseph and Mary are presenting their Child in the Temple as an offering to God. In the theological view, the reverse is true: God is presenting the promised Child Jesus, the Messiah, to Israel and to the world. Thus, the Presentation of the Lord is derived from these Jewish Rites, but takes on greater significance in that this Child is the Messiah, the Son of God.
In the third Initiation Rite, the Bar-Mitzvah, the adolescent member is allowed to read the Torah in the assembly (Temple or Synagogue), and those who are considered prodigies are allowed to comment on the Scriptures. Bar-Mitzvah means, 'Son of Commandment'. This passage to adulthood occurs in modern times at the age of thirteen for a boy and at twelve for a girl. However, the specific ages, and the celebrations surrounding the Rite, did not develop until the middle ages.
This brings us to Jesus, addressing the Elders of the assembly, noted in the fifth Joyful Mystery of the Rosary – Finding Jesus in the Temple. In this Jesus is exercising and fulfilling His lawful right as an adult member of Judaism. But, more than just a prodigy, His comments amaze and dumbfound the priests. Again, from The Life of Mary As Seen By The Mystics, Jesus elaborates on matters pertaining to astronomy, architecture, agriculture, geometry, mathematics and the Law, and skillfully correlates these subjects with the promises, prophecies and mysteries of their religion, its ceremonies, and sacrifices, while enlisting nature and art. All of this amounts to a great Epiphany. How wonderful it would be now to hear His Words. In all that Jesus taught, and in the Words of the Torah and Sacred Scripture, God continually revels Jesus as His Son, The Word of God, the True High Priest and Savior, and the promised Messiah.
According to Jewish Law, as a son transitions to an adult member of the faith, the father is no longer accountable for his son's spiritual transgressions. The same is true in Catholicism, although at an earlier age. In Catholicism a person reaches the Age of Reason, and accountability at seven years old. Though in both circumstances, the son, or daughter, is still dependent on His parents. Though Jesus, at the age twelve, became spiritually responsible for His actions according to the Law of Moses, Sacred Scripture tells us that Jesus remained obedient to His parents. As an adult member Jesus could read the Torah in the Assembly, participate in fasts and feasts of His people, and exercise various legal privileges.
So, why was all this necessary? Certainly Jesus did not need to be circumcised to enter the Covenant. He, as the Second Person of the Trinity, was the Author and Initiator of the Covenant. And, Jesus, free of all sin and the Son of God, certainly did not need to be redeemed. Likewise, Mary who gave birth to Jesus in a way that preserved her virginity did not require purification. St. Bridget of Sweden, a mystic, has said that Jesus came from Mary as a light travels through a prism. And, Jesus speaking in the Temple, rather than being His initiation, was an invitation for the Elders to understand with greater clarity the revelation of God, and recognize the Messiah.
So, why was this necessary? It was done to “fulfill all righteous”. It was done to be obedient to the Law, and for Jesus to become a full member of the Jewish congregation and faith. Had Jesus not been fully incorporated into Judaism, no one would have listened to Him. Jews who were not initiated, especially those who were not circumcised, were considered sinful.
Second, it was done as an example for us, to be obedient even when, and especially when, we do not fully understand, and to grow in the Revelation we are given. Even though the Elders hear and were amazed, there was no indication of development or change in Jewish Law or practice.
And, it was done for us to ponder, as Mary kept all these things in her heart, the great gift and majesty that God has given. For all time, Jesus is continually revealed as the Messiah and Lord of All. We only have to educate ourselves with an open mind, a heart guided by the Holy Spirit, and by the teaching and faith of the Holy Catholic Church, the fulfillment of Judaism.
Today, in Catholicism, these celebrations have evolved from the Redemption of the Firstborn and the Purification after Childbirth into the Presentation of the Lord where we celebrate this feast as it truly is - an epiphany – in all its dimensions. It is not just that Joseph and Mary are presenting Jesus in the Temple, it is God the Father presenting His Son, the promised Messiah, to the entire world. And He does so in the Temple, where Jesus is the real High Priest and the true Savior of Israel.
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