presentation of christ in the temple

“Chapter 6: Presentation at the Temple,” New Testament Stories (2005), 16–17

“Chapter 6,” New Testament Stories, 16–17

Presentation at the Temple

When Jesus was just a few weeks old, His parents brought Him to Jerusalem to present Him at the temple.

Simeon, a righteous man who lived in Jerusalem, was at the temple. The Holy Ghost told him he would see Christ before he died.

Luke 2:25–26

Simeon saw the baby Jesus at the temple. He held Him in his arms and praised God.

Luke 2:27–29

Simeon said that the child would bring salvation to all people. Joseph and Mary marvelled at what he said.

Luke 2:30–33

A widow named Anna also saw Jesus and knew who He was. She gave thanks and told many people about Him.

Luke 2:36–38

The Presentation of Jesus

Upon the eighth day following His birth, the Lord was Luke ii. 21. circumcised, and the name Jesus given Him. Forty days after the birth, Mary presented herself with the child Luke ii. 22-38. at the Temple in accordance with the law, and after the presentation returned again to Bethlehem.

The order of events following Christ's birth to the time He went to reside at Nazareth, is much disputed. The chief point of controversy is respecting the time of the visit of the Magi. If this can be determined, the other events may be easily arranged.

An early and current tradition placed the coming of the Magi on the 6th of January, or on the 13th day after His birth. 3 This day was early celebrated as the Feast of the Epiphany, or the manifestation of Christ, and originally had reference to His birth, to the visit of the Magi, and to His baptism. It is now observed both in the Greek and Roman Churches with reference to the latter two events, of which the adoration of the Magi is made most prominent. This is also the case in the English and American Episcopal Churches. But the tradition did not command universal assent. Eusebius and Epiphanius, reasoning from Matt, ii. 16, put the coming of the Magi two years after His birth. And others have thought the 6th January selected for convenience, rather than as having any direct chronological connection with the event. The apocryphal gospel of the birth of Mary puts their coming on the forty-second day, or after the presentation, but some copies on the 13th. 1

If we now ask the grounds upon which, aside from this tradition, the coming of the wise men is placed so soon after the birth, and before the presentation in the Temple, the more important are these: first, that the words Tov 8c Irjcrov yevvrjOevTos, " Now when Jesus was born," (Matt. ii. 1,) imply that the one event speedily followed the other, the participle being in the aoristandnot in the perfect; second, that directly after the presentation Jesus went with His parents to Nazareth, (Luke ii. 39,) and that therefore the presentation must have been preceded by their visit; third, that at the coming of the Magi Herod first heard of the birth of Jesus, but if the presentation at the Temple had previously taken place, he must have heard of it, as it had been made public by Anna, (Luke ii. 38.) But none of these reasons is decisive. There is nothing, as asserted, in the use of ytvvYjOevTos, " now when Jesus was born," that proves that they came so soon as He was born, or that an interval of two months may not have elapsed. 2 The opinion of many of the fathers that they found Him still in the manger, or stall, in spelunca ilia qua natus est, may be true, if the manger was in a cave in the rear of the house. (See Matt. ii. 11.) The statement of Luke, that " when they had performed all things according to the law of the Lord, they returned into Galilee, to their own city Nazareth," has often been interpreted as affirming that they went directly from the temple to Nazareth without any return to Bethlehem. 1 But this interpretation is arbitrary. It is apparent that Luke does not design to give a full history of Christ's infancy. He says nothing of the Magi, of the murder of the children, of the flight into Egypt. Whatever may have been the motive of this omission, which Alford, in common with many German critics, ascribes to ignorance, nothing can be inferred from it to the impugning of Matthew's accuracy. His statement respecting the return to Galilee is general, and does not imply any strict chronological connection. Elsewhere in Luke like instances occur, as in iv. 14, where Jesus is said to have " returned in the power of the Spirit into Galilee," whence it would appear that this return followed immediately upon the temptation ; yet we know that an interval of several months must have elapsed. It is the fact that His childhood was.passed at Nazareth, which Luke brings prominently forward, not the precise time when He went thither, which w^as unimportant. It is not inconsistent with his language that Jesus should have returned to Bethlehem from the Temple, an afternoon walk of two hours, and have gone thence to Nazareth by way of Egypt, though had we this gospel alone, we could not infer this. Besides, it is apparent from Matthew's narrative (ii. 22-3) that Joseph did not design upon his return from Egypt to go to Galilee, and went thither only by express divine direction. Plainly he looked upon Bethlehem, not Nazareth, as the proper home of the child who should be the heir of David. 2 And finally the fact that Anna " spoke of Him to all them that looked for redemption in Jerusalem," by no means shows that her words came to the ears of Herod.

Those who thus place the visit of the Magi before the purification of Mary and the presentation of Jesus, are by no means agreed as to the time of the latter events. If the visit of the Magi was on the thirteenth day after His birth, and the murder of the children and the flight into Egypt took place immediately after, the purification must have been delayed till the return, and so in any event after the legal time on the fortieth day. 1 To avoid this, some suppose that, although the suspicions of Herod had been aroused by the inquiries of the Magi, yet he took no active measures for the destruction of the child, till the rumor of what had taken place at the Temple at the time of the presentation (Luke ii. 27-38) reaching his ears, stirred him up to give immediate order for the murder of the children. 2 Others still, making the departure to Nazareth to have immediately followed the purification, are compelled to make Nazareth, not Bethlehem, the starting point of the flight into Egypt. 3

The obvious difficulties connected with this traditional view of the coming of the wise men on the thirteenth day after the Lord's birth, have led most in modern times to put it after the purification on the fortieth day. Some, who hold that Jesus went immediately after that event to Nazareth, suppose that after a short sojourn there He returned to Bethlehem, and there was found by the wise men. 4 But most who put the purification upon the fortieth day, make the visit of the Magi to have shortly followed, and prior to any departure to Nazareth. 5 And this order seems best to harmonize the scripture narratives. The language of Lukeii. 22, compared with v. 21, plainly intimates that as the circumcision took place on the eighth, or legal day, so did the presentation on the fortieth. Till this day, the mother was regarded as unclean, and was to abide at home, and it is therefore very improbable that the adoration of the Magi, and especially the flight into Egypt, should have previously taken place. Doubtless, in case of necessity, all the legal requisitions could have been set aside, but this necessity is not proved in this case to have existed. That the purification was after the return from Egypt, is inconsistent with Matthew's statements, (ii. 22), that after Joseph had heard that Archelaus was reigning in Judea, he was afraid to go thither. If, then, he dare not even enter the king's territory, how much less would he dare to go to Jerusalem, and enter publicly into the temple. The conjecture of some, 1 that Archelaus was then absent at Rome, is wholly without historic proof.

1 Friedlieb, Bucher. a Augustine, Sepp, Alford. 3 Maldonati.

4 Epiphanius, and now Jarvis, and Patritius. 6 Robinson, Teschendorf, Wieseler, Lichtenstein.

That Matthew puts the flight into Egypt in immediate connection with the departure of the Magi, (ii. 13.) is plain. 2 No interval could have elapsed after their departure, for it is said, v. 14, that he " took the young child and His mother by night, and departed into Egypt." He went so soon as the angel appeared to him, apparently the same night. We cannot then place the history of the purification after their departure, and before the flight into Egypt, as is done by Calvin and many. Nor could Herod, after his jealousy had been aroused by the inquiries of the Magi after the new-born King of the Jews, have waited quietly several weeks till the events at the purification awakened his attention anew. He doubtless acted here with that decision that characterized all his movements, and seeing himself mocked by the wise men, took instant measures for the destruction of the child.

The fact that Mary offered the offering of the poor, (Luke ii. 24,) may be mentioned as incidentally confirming this view; for if she had received previously the gifts of the Magi, particularly the gold, we may suppose that she would have used it to provide a better offering. 1

We thus trace a threefold adoration of Christ: 1st, that of the shepherds; 2d, that of Simeon and Anna ; 3d, that of the Magi; or a twofold adoration of the Jews, and then the adoration of the heathen.

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Reflection for the Presentation of Our Lord Jesus Christ in the Temple - 2nd February 2021

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Liturgical time is a strange thing – we have gone from the infant in his mother’s arms to the adult Jesus bursting upon the world with signs and wonders in Galilee in the space of a few weeks, and now once more he is the babe in arms as he is presented in the Temple 40 days after his birth.

Perhaps this is a bit like the action replays you get when watching sports on TV – go back, watch that superb goal in slow motion, savour again and again the moment of victory. For us now at this Feast of the Presentation it’s an opportunity to go back after the glory and excitement of Epiphanytide and look again in more detail at what went before. Here in the temple, at the beginning of Jesus’ earthly life, there are pointers to his earthly ministry of teaching and healing but also there are hints of what is to come beyond this. Any number of action replays cannot plumb the depths of the victory won for us by Jesus, God incarnate, but I share a few thoughts from pondering this feast.

It was a moment of joy for his parents, presenting their first-born son to God, and a moment of joy for Simeon who welcomed him in words recorded in the Gospel according to Luke Chapter 2:

“My eyes have seen your salvation, which you have prepared in the presence of all peoples, a light for revelation to the Gentiles and for glory to your people Israel."

But after these glorious words:

Simeon blessed them and said to his mother Mary, "This child is destined for the falling and the rising of many in Israel, and to be a sign that will be opposed so that the inner thoughts of many will be revealed — and a sword will pierce your own soul too."

I’ve heard it said that this feast of Candlemas is when we leave behind the joy of Christmas and turn towards Good Friday and Easter. Simeon speaks of an important dynamic of Jesus’ life and of our own lives as Christians – that the joy of salvation comes through embracing and transcending conflict and suffering.

In the Epiphanytide readings we have heard of Jesus’ healing ministry but also the questioning thoughts of those who encountered him. Where is all this coming from? Who does he think he is? We like to think that true love would be so obvious that we could not miss it, yet this open, inclusive love that welcomes the broken, the maimed and the outcasts can be very threatening to our tidy lives. Jesus is “a light for revelation to the Gentiles” but light so often reveals things that we’d rather keep hidden. In the words of our Epiphanytide Lauds hymn:

Alive as early morning light Christ comes as daybreak to the world A shaft of shining clarity Revealing God’s pure holiness.

That pure holiness shines into our hearts to reveal both our glory and our sin. Yet it also reveals God’s infinite love for each one of us.

Our hymn continues:

May we with faith receive the Word, With love make answer to his love, Within the light of life now walk As children of the living God.

This Christmas season we have been pondering the way of peace. Simeon’s words touch on the paradox that this way of peace is also a way of conflict. In the words of St. Benedict, we are not to make a false peace but rather have the courage to confront the brokenness of life. At the beginning of Advent we stood with the prophet Anna, one who had been unafraid to embrace all that life brought to her. She still praised God in the midst of the suffering and humiliation of her people, and in the face of the tragedy of her own life. We now see God blessing her in her faithfulness and opening her eyes to the glory of the child who would be the redemption of Jerusalem.

The salvation that Anna and Simeon, and all of us, long for will be no easy answer to the mess and pain but it will be a source of great joy. May we have the courage to walk this journey to the cross, and thence to resurrection and new life in abundance.

As our hymn concludes:

With joy we worship Christ our Lord; May we embrace the life he brings, Reflect the glory of his face, Behold it for eternity.

Mother Anne - 2nd February 2021

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The Presentation of Christ in the Temple

Giovanni di Paolo (Giovanni di Paolo di Grazia) Italian

Not on view

As recounted in the gospel of Luke (2:22–40), forty days after giving birth, Mary took the baby Jesus to the temple, where the aged Anna and Simeon prophesied his destiny. Giovanni di Paolo based the design of this picture on a work by Gentile da Fabriano that he saw in Florence, but he translated the naturalism of Gentile's art into his own intensely expressive style. The scene belongs to a series that formed the base (predella) of an altarpiece dating to the mid-1430s. One of the main panels of that altarpiece also belongs to The Met (88.3.111). For more information about this painting, including a reconstruction of the altarpiece, visit metmuseum.org.

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Fig. 1. Altarpiece Reconstruction

Fig. 2. Gentile da Fabriano, "The Presentation in the Temple," 1423 (Musée du Louvre, Paris; inv. 295)

Fig. 3. Ambrogio Lorenzetti, "Presentation in the Temple," 1342 (Galleria degli Uffizi, Florence; inv. 1890 no. 8346)

Artwork Details

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Title: The Presentation of Christ in the Temple

Artist: Giovanni di Paolo (Giovanni di Paolo di Grazia) (Italian, Siena 1398–1482 Siena)

Date: ca. 1435

Medium: Tempera and gold on wood

Dimensions: Overall 15 1/2 x 18 1/8 in. (39.4 x 46 cm); painted surface 15 1/4 x 17 1/4 in. (38.7 x 43.8 cm)

Classification: Paintings

Credit Line: Gift of George Blumenthal, 1941

Accession Number: 41.100.4

Learn more about this artwork

Timeline of art history, botanical imagery in european painting, renaissance organs, sienese painting, the birth and infancy of christ in italian painting, museum publications.

Painting in Renaissance Siena, 1420–1500

Italian Paintings: A Catalogue of the Collection of The Metropolitan Museum of Art. Vol. 3, Sienese and Central Italian Schools

European Paintings in The Metropolitan Museum of Art by Artists Born before 1865: A Summary Catalogue

A Concise Catalogue of the European Paintings in the Metropolitan Museum of Art

"Giovanni Di Paolo"

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Presentation of Jesus in the Temple

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Why We Celebrate the Feast of the Presentation of the Lord

“God enters the temple not as a powerful ruler but as a little child in his Mother’s arms. The King of glory comes not with a show of human force and power, not with a great fanfare and noise, not causing fright and destruction. He comes into the temple as he came into the world, as an infant in silence, in poverty, and in the company of the poor and the wise.” – Pope John Paul II

On February 2, we observe the Feast of the Presentation of the Lord, honoring Jesus Christ’s presentation in the Temple when he was a young child.

Fulfillment of the Old Covenant

Jesus’ presentation in the Temple reflects how he fulfills the Old Covenant. According to Old Testament law, a sacrifice had to be offered in the Temple when a child was consecrated to the Lord. Mary and Joseph honor this tradition, as Luke 2:22-24 describes:

When the days were completed for their purification according to the law of Moses, they took him up to Jerusalem to present him to the Lord, just as it is written in the law of the Lord, “Every male that opens the womb shall be consecrated to the Lord,” and to offer the sacrifice of “a pair of turtledoves or two young pigeons,” in accordance with the dictate in the law of the Lord.

Simeon, a devout and upright man, had been told by the Lord he would meet the Messiah before his death. When Jesus comes to the Temple, we see the fulfillment of this prophecy. Simeon and the prophetess Anna, acting – in the words of Pope John Paul II – as “representatives of the Old Covenant” – recognize Jesus’ Lordship as Messiah in this culmination of their watchful waiting. When Simeon receives Jesus, he blesses him, and prophesies Jesus’ future as Savior, proclaiming him the Light of the world:

[H]e took him into his arms and blessed God, saying:  “Now, Master, you may let your servant go in peace, according to your word, for my eyes have seen your salvation, which you prepared in sight of all the peoples, a light for revelation to the Gentiles, and glory for your people Israel.” – Luke 2:28-32

Living a Consecrated Life

On this day, we also reflect on the gift of consecrated life. While the momentary satisfaction of selfish living ultimately leads to emptiness, living a life of holiness, dedicated to God’s service, will give true contentment and peace. As Pope Francis has expressed :   

Consecrated life is born and reborn of an encounter with Jesus as he is: poor, chaste and obedient… And while worldly life soon leaves our hands and hearts empty, life in Jesus fills us with peace to the very end, as in the Gospel, where Simeon and Anna come happily to the sunset of their lives with the Lord in their arms and joy in their hearts.

Depictions of the Presentation of the Lord in mosaic can be found in the West Apse of the Great Upper Church and in the Rosary Walk and Garden located outside the Basilica.

Butler’s Lives of Saints , ed. Bernard Bangley

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Life of a Cathedral: Notre-Dame of Amiens

Presentation of christ in the temple; simeon's testimony, presentation of christ in the temple; simeon's testimony (upper panel).

Luke 2: 22-24 And after the days of her purification, according to the law of Moses, were accomplished, they carried him to Jerusalem, to present him to the Lord. ...

And behold there was a man in Jerusalem named Simeon, and this man was just and devout, waiting for the consolation of Israel; and the Holy Ghost was in him.

[26] And he had received an answer from the Holy Ghost, that he should not see death, before he had seen the Christ of the Lord. [27] And he came by the Spirit into the temple. And when his parents brought in the child Jesus, to do for him according to the custom of the law, [28] He also took him into his arms, and blessed God, and said: [29] Now thou dost dismiss thy servant, O Lord, according to thy word in peace; [30] Because my eyes have seen thy salvation,

Pseudo Matthew 15: 1-2 Now, after the days of the purification of Mary were fulfilled according to the law of Moses, then Joseph took the infant to the temple of the Lord. ... Now there was in the temple a man of God, perfect and just, whose name was Symeon, a hundred and twelve years old. He had received the answer from the Lord, that he should not taste of death till he had seen Christ, the Son of God, living in the flesh. And having seen the child, he cried out with a loud voice, saying: God has visited His people, and the Lord has fulfilled His promise. And he made haste, and adored Him. And after this he took Him up into his cloak and kissed His feet, and said: Lord, now let Your servant depart in peace, according to Your word: for my eyes have seen Your salvation, which You have prepared before the face of all peoples, to be a light to lighten the Gentiles, and the glory of Your people Israel.

Nativity and Adoration of the Magi (middle panel)

Luke 2: 6-7 And it came to pass, that when they were there, her days were accomplished, that she should be delivered. [7] And she brought forth her firstborn son, and wrapped him up in swaddling clothes, and laid him in a manger; because there was no room for them in the inn.

Matthew 1: 25 And he knew her not till she brought forth her firstborn son: and he called his name JESUS.

Protoev. James 19: 2 And the midwife went away with him. And they stood in the place of the cave, and behold a luminous cloud overshadowed the cave. And the midwife said: My soul has been magnified this day, because my eyes have seen strange things— because salvation has been brought forth to Israel. And immediately the cloud disappeared out of the cave, and a great light shone in the cave, so that the eyes could not bear it. And in a little that light gradually decreased, until the infant appeared, and went and took the breast from His mother Mary. And the midwife cried out, and said: This is a great day to me, because I have seen this strange sight.

Pseudo Matthew 13: 2 and 14 And when he had thus said, the angel ordered the beast to stand, for the time when she should bring forth was at hand; and he commanded the blessed Mary to come down off the animal, and go into a recess under a cavern, in which there never was light, but always darkness, because the light of day could not reach it. And when the blessed Mary had gone into it, it began to shine with as much brightness as if it were the sixth hour of the day. The light from God so shone in the cave, that neither by day nor night was light wanting as long as the blessed Mary was there. And there she brought forth a son, and the angels surrounded Him when He was being born. ... And on the third day after the birth of our Lord Jesus Christ, the most blessed Mary went forth out of the cave, and entering a stable, placed the child in the stall, and the ox and the ass adored Him. Then was fulfilled that which was said by Isaiah the prophet, saying: The ox knows his owner, and the ass his master's crib. Isaiah 1:3 The very animals, therefore, the ox and the ass, having Him in their midst, incessantly adored Him. Then was fulfilled that which was said by Abacuc the prophet, saying: Between two animals you are made manifest. In the same place Joseph remained with Mary three days.

Adoration of the Magi

Matthew 2: 11 Who [the Magi] having heard the king, went their way; and behold the star which they had seen in the east, went before them, until it came and stood over where the child was. [10] And seeing the star they rejoiced with exceeding great joy.

[11] And entering into the house, they found the child with Mary his mother, and falling down they adored him; and opening their treasures, they offered him gifts; gold, frankincense, and myrrh.

Protoev. James 21: 3 And the Magi went out. And, behold, the star which they had seen in the east went before them until they came to the cave, and it stood over the top of the cave. And the Magi saw the infant with His mother Mary; and they brought forth from their bag gold, and frankincense, and myrrh. And having been warned by the angel not to go into Judæa, they went into their own country by another road.

Pseudo Matthew 16: 2 And when the second year was past, Magi came from the east to Jerusalem, bringing great gifts. ... And while the magi were going on their way, there appeared to them the star, which was, as it were, a guide to them, going before them until they came to where the child was. And when the magi saw the star, they rejoiced with great joy; and going into the house, they saw the child Jesus sitting in His mother's lap. Then they opened their treasures, and presented great gifts to the blessed Mary and Joseph. And to the child Himself they offered each of them a piece of gold. And likewise one gave gold, another frankincense, and the third myrrh. 

Joseph's doubts; Joseph excuses himself to Mary (lower panel)

Matthew 1: 19-23 Now the generation of Christ was in this wise. When as his mother Mary was espoused to Joseph, before they came together, she was found with child, of the Holy Ghost. [19] Whereupon Joseph her husband, being a just man, and not willing publicly to expose her, was minded to put her away privately. [20] But while he thought on these things, behold the angel of the Lord appeared to him in his sleep, saying: Joseph, son of David, fear not to take unto thee Mary thy wife, for that which is conceived in her, is of the Holy Ghost. Protoev James 14: 1-2 And Joseph was greatly afraid, and retired from her, and considered what he should do in regard to her. Matthew 1:19 And Joseph said: If I conceal her sin, I find myself fighting against the law of the Lord; and if I expose her to the sons of Israel, I am afraid lest that which is in her be from an angel, and I shall be found giving up innocent blood to the doom of death. What then shall I do with her? I will put her away from me secretly. And night came upon him; and, behold, an angel of the Lord appears to him in a dream, saying: Be not afraid for this maiden, for that which is in her is of the Holy Spirit; and she will bring forth a Son, and you shall call His name Jesus, for He will save His people from their sins. Matthew 1:20 And Joseph arose from sleep, and glorified the God of Israel, who had given him this grace; and he kept her. Pseudo Matthew 11 And when he was thinking of rising up and hiding himself, and dwelling in secret, behold, on that very night, the angel of the Lord appeared to him in sleep, saying: Joseph, you son of David, fear not; receive Mary as your wife: for that which is in her womb is of the Holy Spirit. And she shall bring forth a son, and His name shall be called Jesus, for He will save His people from their sins

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The presentation of Jesus in the temple in Luke 2

The lectionary reading for Epiphany 4 in Year C is Luke 2.22–40 as we celebrate the Presentation of Jesus in the temple in Jerusalem; this is also celebrated as the feast of Candlemas(s) and in many churches it marks the formal end of the Christmas season. (In the Church of England lectionary, we have this reading both for Epiphany 4 and the Presentation, though other versions of the RCL continue reading in Luke 4 for Epiphany 4. In Years A and B, the readings for Epiphany 4 are from Matthew 5 and Mark 1.)

If you are following Luke in the lectionary, this will all feel slightly odd; last week we heard about the beginning of Jesus’ teaching ministry in the synagogue in Nazareth, and have already reflected on the ministry of John the Baptist and Jesus’ own baptism, as well as the miracle in Cana . So this is a step back in the narrative before we move on to the catch of fish in Luke 5 and then loop back again to the temptations of Jesus at the beginning of Lent. It feels a bit like playing gospel narrative hop-scotch!

James Blandford-Baker and I discuss the passage in the video here; below it you can find the usual article discussing the text in detail underneath it.

This section in Luke 2 continues Luke’s unique nativity material; Matthew moves straight from the events surround the birth, including the visit of the Magi and the flight to Egypt, to the ministry of John the Baptist. But, in keeping with first-century expectations of a ‘life’ of a significant person, Luke offers (brief) descriptions of Jesus’ upbringing, including the episode in the temple when he is 12 years old.

The narrative once more includes three characteristic emphases of Luke’s work: the importance of Jewish pious devotion as the context for all that happens; the active role of the Spirit in directing events; and the understanding of Jesus as the fulfilment of eschatological hopes.

1. Jewish pious devotion

The whole narrative section begins and ends with an emphasis on pious devotion in fulfilment of the requirements of the law; the ‘requirement of the law of Moses’ in Luke 2.20 is matched by ‘required by the law of the Lord’ in Luke 2.39. We have already been told that Jesus was circumcised (and named) on the eighth day in the previous verse, and now Luke describes two important acts that follow on, the purification of Mary and the dedication of the child, interleaved as   chiasm:

A    ‘purification rites’ B     ‘present him to the Lord’ B’    ‘as it is written… “every male is to be consecrated..”‘ A’    ‘to offer the sacrifice…’

The regulation cited in the outer theme A–A’ is set out in Lev 12.1–8; a woman who has given birth is ceremonially unclean (which, note, has nothing to do with sin) for different lengths of time (depending on whether the child born is a boy or a girl) in this case, for 33 days, so we are a month on from the date of circumcision.  It is often noted in preaching that Mary and Joseph offer the more affordable of the two possible sacrifices as a concession to poverty—but in fact Luke makes nothing of this, and the emphasis is not on this, but on their compliance with the requirements set out in the Law. And we need to beware of projecting our own socio-economic framework on a different culture, where even skilled craftsmen might still be not far from subsistence living.  Like other aspects of the birth narrative, this doesn’t really suggest that they were particularly poor ; it just identifies them as ordinary .

The inner theme of Jesus’ presentation comes from the offering and redemption of the first-born sons (and animals) set out in the Exodus narratives. This offering and redemption appears to have two explanations. The first is in connection with the Passover deliverance itself; in Exodus 13.1–16, the firstborn are to be dedicated to and redeemed from the Lord in parallel with the loss of the firstborn of the Egyptians when the angel of death passes over.

This offering of the firstborn is reiterated in Num 18.14–16, though now in the context of the priestly role of the the tribe of Levi. This goes back to the incident of the Golden Calf in Ex 32; whilst those in the other tribes committed idolatry by bowing down to the calf, the tribe of Levi alone kept themselves pure, so that we read in Num 3.11–12 that the tribe of Levi now has this priestly task .

Originally, God intended that the first-born of each Jewish family would be a kohen – i.e. that family’s representative to the Holy Temple. (Exodus 13:1-2, Exodus 24:5 Rashi) But then came the incident of the Golden Calf. When Moses came down from Mount Sinai and smashed the tablets, he issued everyone an ultimatum: “Make your choice – either God or the idol.” Only the tribe of Levi came to the side of God. At that point, God decreed that each family’s first-born would forfeit their “kohen” status – and henceforth all the kohanim would come from the tribe of Levi. (Numbers 3:11-12)

What is striking in Luke’s narrative is that, though Jesus is dedicated to the Lord in the temple, he is not redeemed and thus exempted from priestly service. Like Hannah’s dedication of Samuel in 1 Samuel 1.24–28, Jesus remains dedicated to the Lord, which makes the episode in the temple when Jesus is 12 seem to follow on quite naturally. It also signals that Jesus’ ministry will restore to God’s people their priestly role, an idea that is picked up in Revelation as one of its points of connecting with Luke’s gospel. In Rev 1.5–6, Jesus is the one who has ‘freed us from our sins’ and ‘made us to be a kingdom and priests’ to serve God, taking up the pre-Golden-Calf language of Ex 19.6. In Rev 7.3, God’s people are sealed on their foreheads with the seal of the living God, which turns out in Rev 14.1 to be the name of the lamb and God, and by Rev 22.4 this turns out to be the high-priestly adornment as they do priestly service in the presence of God in the New Jerusalem which is shaped as a cube like a giant Holy of Holies.

The integration of these two rites serves to emphasise Mary and Joseph as pious observant Jews, which has two effects. First, it undoes the common claim that Jesus welcomed the outsider, but rebuked the religious; throughout Luke it is both the religiously observant and the ‘sinner’ who hears the good news. Second, it contributes to a consistent assertion that God honours the devotion of his people, a theme continued in Acts as the early followers of Jesus continue to worship in the temple.

2. The role of the Holy Spirit

The emphasis on pious devotion is interweaved in this passage with the importance of the role of the Spirit, just as it has already been in the case of Mary (humbly devoted and then clothed with the Spirit and power) and will be in Jesus’ temptations (disciplined obedience which leads to being filled with the power of the Spirit).

Simeon is ‘righteous and devout’ ( dikaios kai eulabes ); the term for ‘devout’ here only occurs in Luke’s writings (Acts 2.5, 8.2 and 22.12) but its cognates also occur in Heb 5.7, 11.7 and 12.28 to describe Jesus, Noah and the gathered followers of Jesus in worship. Although the ‘righteous’ are contrasted with the ‘sinners’ Jesus has come to call to repentance, it is clear in Luke (and especially in Matthew) that being ‘righteous’ is a positive quality to be desired and pursued. But along with this, there is a threefold emphasis on the Spirit: the Spirit is ‘upon him’; the Spirit has ‘revealed to him’ that he will see the Messiah; and the Spirit ‘moves him’ to go to the temple at that moment. It is safe to assume that the Spirit has also moved him, like Mary and Zechariah before him, to utter a prophetic oracle often now known by its opening line in Latin translation, the Nunc Dimittis (‘Now you dismiss…’). Given the juxtaposition of pious devotion and the Spirit, it seems fitting that Simeon’s prophetic utterances now finds its place in Anglican pious devotion as part of Night Prayer in Common Worship (previously in Evening Prayer in the BCP).

The description of the prophetess Anna provides a parallel with the description of Simeon, as one of Luke’s many male-female pairs. Her pious devotion is expressed in narrative terms, as she prays and fasts in the temple in her widowhood. The detail on fasting reflects a special interest of Luke; he offers us detail that the other gospels omit, namely that Jewish devotion involved ‘frequent’ fasting (Luke 5.33), and that this took place on two days a week (Luke 18.12) which we know from the Didache happened to be Mondays and Thursdays. Luke makes much of meals and eating, as symbolising messianic rejoicing; as its converse, fasting symbolises both sorry for sin and exile, and a longing for the messiah to come. Thus here is is connected with Anna’s anticipation of the ‘redemption of Jerusalem’ (the city serving as a metonym for the whole nation). Luke doesn’t mention the Spirit explicitly in relation to Anna, but like Simeon she offers a prophetic comment on the child.

We might say that, for Luke, the disciplines of pious devotion form the vessel into which he pours his Spirit, and without the Spirit such a vessel is empty. On the other hand, the work of the Spirit issues in these devotions of discipline, and without such disciplines the work of the Spirit is incomplete.

3. The fulfilment of God’s promise

The statements of both Simeon (recorded in detail) and Anna (offered in summary) are saturated with the theme of the eschatological fulfilment of the promise of God, as have (in their different ways) the first two of the three canticles in this part of the gospel. This theme will be repeated again in both the ministry of John the Baptist and the teaching of Jesus in Nazareth. There are some important things worth noting about the nature of this fulfilment.

First, Simeon follows Mary in seeing God’s promises already fulfilled in the person of Jesus. Where Zachariah, in the Benedictus, retains a future sense, Simeon (with the Magnificat) uses the language of realised salvation. Even though all that was promised has not yet happened, the confidence in the person of Jesus is such that it is as if we already have all the answers to the hopes that we longed for.

Second, this fulfilment is rooted in Scripture . Every line of the  Nunc Dimittis echoes one of the promises in Isaiah 40–66.

And the glory of the LORD will be revealed, and all people will see it together. (Is 40.5) I will keep you and will make you to be a covenant for the people and a light for the Gentiles. (Is 42.6) Arise, shine, for your light has come, and the glory of the LORD rises upon you. (Is 60.1)

(See also Is 46.13, 49.6, 52.10 and 56.1).

Thirdly, this biblical pattern of promise is also personally fulfilled . Just as God has promised something to his people, which he now fulfils in Jesus, so God has promised something to Simeon (that he will not die…) which he now fulfils in Simeon’s encounter with Jesus (…until he has seen with his own eyes). The Spirit of God in Simeon has brought the word of God to Simeon, just as the Spirit has brought the word of God to his people in scripture.

Fourth, all these announcements are marked by joy and wonder , as have all the events around Jesus’ birth, both for those bringing the word of disclosure and for those who hear those words. The theme of joy continues to be a significant part of Luke’s account, both in the gospel and in Acts.

Fifth, and in some contrast, they also include warnings of division and pain . This will affect both the nation (‘the rising and falling of many’, Luke 2.34) and the individuals involved, especially Mary herself. The ‘sword that pierces her heart’ (Luke 2.35) might refer to the demotion of Mary in importance for Jesus as she takes second place to the imperative of gospel ministry, but it surely reaches its clearest fulfilment in her witnessing her son’s excruciating death on the cross.

Joel Green, in his NIC commentary on Luke, notes the wide number of themes in this short passage which interconnect with themes already present from the beginning of the third gospel.

There is much to learn from the individuals in the narrative, but if we are going to focus on the most important thing in preaching (not what we must do but what God has already done) we might note in this passage that God honours pious devotion, God sends his Spirit to guide, reveal and speak, and God fulfils all his promises in the person of Jesus.

(The artwork at the top is The Presentation of the Christ Child in the Temple by Philippe de Champaigne , 1648.)

We will look at: t he background to this language in Jewish thinking;  Jesus’ teaching in Matthew 24 and Mark 13; t he Rapture—what is it, and does the Bible really teach it; w hat the New Testament says about ‘tribulation’; t he beast, the antichrist, and the Millennium in Rev 20; t he significance of the state of Israel.

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10 thoughts on “The presentation of Jesus in the temple in Luke 2”

Ian, One of the striking aspects concerning Jesus to be found in these early chapters of Luke is the stress on his authority and power : “He will baptise you with the Holy Spirit and with fire” [1:16] ; “Jesus, full of the Holy Spirit —and was led by the Spirit in desert”[4:1]; and “Jesus returned to Galilee in the power of the Spirit —–and he taught in their synagogues, and everyone praised him.” [4:14]. And yet – in Nazareth? They too recognized this authority and power, but if we allow Mark to contribute to this scene, it compliments what Luke is declaiming: “He could not do any miracles there — — he was amazed at their lack if faith” (ESV -“unbelief”) [Mark 6: 5-6]. Jesus did not acquiesce in this atmosphere of outright hostility and venom. He did not try to placate his detractors. On the contrary he went on the offensive (not, I hasten to add, by his attitude and demeanour, but by employing the Tanach to devastating effect)! There are (at least ) two conclusions to be drawn from this:- First, This passage illuminates the forcefulness, the singlemindedness and the refusal to compromise the truth of the Word of God; something that is clearly exhibited, not only in Christ’s preaching/teaching , but in his whole being. Secondly, this encounter begins a train of events (and continued in The Acts) which reveal that being empowered by the Holy Spirit does not neseassarily lead to unalloyed bliss. On the contrary, it led to persecution and death. And it is no different for this generation!

Yes, I would agree with you. I note quite often in the texts on Luke that he specifically makes reference to power, sometimes where the other gospels omit it.

I think this continues through Acts—the apostles exercise a spiritual power which is at odds with the institutional power of the Jewish leaders.

Than you Ian. You put a lot of work into these posts.

Does Jesus not being ‘redeemed’ also point to his sinlessness; there was no need for him to be redeemed?

You speak of Jesus’ priestly role. I agree. Christ acted as a priest but was not formally a priest. Sometimes we lose sight of the book of Hebrews – if Jesus were on earth he would not be a priest. He came from the wrong tribe. And so his priesthood comes through Melchizedek. It functions from heaven as part of his enthronement and his indestructible life.

Your point that all God’s people are now priests is intriguing. We are all kings too. I’m wondering if the Bible comments on the democratising dynamic. Christ has made us a kingdom of priests. Is this the work of the indwelling Spirit that equips us for a priestly role?

Ian Paul – that was a very nice post – many thanks for putting it up and all the work you put into it.

One issue that arises is pious devotion. Some of the things you mention were clearly prescribed in the Pentateuch; they are meticulously following these things, but they belong to the ceremonial law which was fulfilled and no longer plays any role (circumcision, the length of time one is ceremonially unclean after birth, what one is supposed to do at the end of this period, etc …).

Other things don’t seem to fall into this category. Is there any mention in the Pentateuch of fasting, specifically on Mondays and Thursdays?

So I’m wondering – what would constitute `pious devotion’ which is pleasing to God for Christians living in the 21st century? Clearly the Pharisees thought that their rigorous lifestyle corresponded to `pious devotion’, but Jesus only has condemnation for them. So – what should we be doing?

” – the apostles exercise a spiritual power which is at odds with the institutional power of the Jewish leaders”. Absolutely true! However let’s bring this up to date. “In the last days —- there will be times of difficulty ——–“. There will be those who have “the appearance of godliness but denying its power”. Without entering into a debate on the meaning of the last days, we are now witnessing a Westernised Christianity (not least within Anglicanism) which possesses a form of institutional *authority” – but with a growing declivity in *spiritual power* ; a manifestation I would suggest of a desire, among other things, to recreate a Jesus Christ who somehow conforms to the ever present need in some quarters for *relevancy* (conformity?) to secular values; a Jesus, perhaps, who in response to the question ” Is this not Joseph’s son ?” would probably have answered: ” That doesn’t matter really. I’m only here for you”.

Colin – perhaps true where you are. Right now, I’m living in a Catholic country, where the regime panders to the ultra-religious head bangers. They’re certainly not trying to recreate a Jesus Christ who conforms to secular values – quite the opposite.

How does one comment regarding a situation where information regarding the country is non-existent and where the ecclestical information is sparse – except to say that I have a long- standing, working knowledge of a European country with a Catholic majority. As far as I am concerned, what you have presented Jock is the exception; not the rule!

Colin – yes – I think you hit the nail on the head there.

Apologies for giving “ecclesiastical” short shrift!

Colin – absolutely no problem – you’re right about it being the exception. I’d simply prefer not to go any further down that road and give details, since Ian Paul put up a very nice post – and I don’t want to be responsible for taking the comments section `off topic’.

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Ian Paul: theologian, author, speaker, academic consultant. Adjunct Professor, Fuller Theological Seminary ; Associate Minister, St Nic's, Nottingham ; Managing Editor, Grove Books ; member of General Synod. Mac user; chocoholic. Tweets at @psephizo

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Presentation of our lord jesus christ in the temple, the.

A feast of our Lord celebrated on Feb. 2, also known as Candlemas and the Feast of the Purification. It commemorates the presentation of Jesus and the purification of Mary in the Jerusalem Temple forty days after Jesus' birth, in accordance with the requirements of Jewish law (Lv 12:2-8). The feast is celebrated about forty days after Christmas. According to the account of Lk 2:22-39, the presentation of Jesus was also the occasion of the meeting of Jesus with Simeon and Anna. Simeon's prayer of blessing is the basis for the canticle Nunc dimittis (see BCP, p. 120). Celebration of the feast dates from the fourth century in Jerusalem. It was introduced in Rome in the seventh century, where it included a procession with candles and the singing of the Nunc dimittis. The celebration came to include the lighting and blessing of candles which were carried in procession. This feast was known as “Candlemas.” See Nunc dimittis.

Glossary definitions provided courtesy of Church Publishing Incorporated, New York, NY,(All Rights reserved) from “ An Episcopal Dictionary of the Church, A User Friendly Reference for Episcopalians ,” Don S. Armentrout and Robert Boak Slocum, editors.

Thursday, 22nd August 2024 - Our Lady of Fatima Rosary Crusade

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7:09 – 8:09 Minute of Silence

8:10 – 32:28 Rosary

Check out our newest program: The Early Martyrs by Mrs. Hope https://www.youtube.com/playlist?list=PLaCWKdkbd4SDj7UApQC20cO0tunQ0ibly

We are on Spiritus TV, Rumble, YouTube and Spotify Platforms

Regina Angelorum Press LLC is pleased to bring you Our Lady of Fatima Rosary Crusade with Father Anthony Pillari. Website: https://reginangelorumpress.com/

Everyday at 12 noon Eastern Time (USA), and then every hour throughout the next 24 hours, Catholics throughout the world unite in praying the Holy Rosary together. To date, Catholics from Israel, Uganda, Italy, France, Germany, Ireland, the United Kingdom, the US, Canada, Mexico, Hawaii, Chile, Brazil, Australia, New Zealand, the Philippines, Singapore, India, Indonesia, as well as other countries, have been joining in prayer. We are on Spiritus TV, Rumble, YouTube and Spotify platforms.

For videos on the First Saturday Devotion visit: https://reginangelorumpress.com/first-saturday-devotion/

Prayer Intentions: https://reginangelorumpress.com/prayer-intentions/

Prayer Booklet: https://reginangelorumpress.com/daily-rosary/

To donate to the Ave Philomena projects go to www.avephilomena.com/donate

Our Lady of the Rosary Family Catechism is available at: https://olrfamilycatechism.com/

The paintings used in today’s Joyful Mysteries are (in order of appearance):

Prayer to St. Joseph: St. Joseph Taking the Hand of the Christ Child, Bartolomé Esteban Murillo c. 1670

Prayer of St Gertrude: The Trinity with Souls in Purgatory by Corrado Giaquinto (1703 -1766)

The Annunciation:

The Annunciation (San Marco) by Fra Angelico (1440-1445)

The Annunciation by Joos van Cleve (c1525)

The Visitation:

The Annunciation Altarpiece-Pedella 2 Visitation by Fra Angelico (1430-1432)

The Visitation by Karl von Blaas (c1850)

The Birth of Our Lord:

The Adoration of the Magi by Fra Angelico and Fra Filippo Lippi (c1440/1460)

The Nativity by Zanobi Strozzi (c1433-1434)

The Presentation of Our Lord in the Temple:

Presentation at the Temple (Cell 10) (San Marco, Florence) by Fra Angelico (1440)

Presentation in the Temple by Ludovico Carracci (c1605)

The Finding of Our Lord in the Temple:

Jesus among the doctors at the Temple by Paolo Veronese (c1560)

Christ among the Doctors by Bernard van Orley (c1513)

With special thanks to the Benedictines of Mary, Queen of Apostles for permission to use their music available here: benedictinesofmary.org/product-category/music_cds/

Titles of hymns: O Child of Beauty Rare- (Minute of Silence), Ave Maria (1st), Magnificat (2nd), Verbum Caro (3rd), O Child of Beauty Rare (4th -used again), Jesus, My Lord, My God, My All (5th), Ye Sons and Daughters (Closing)

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• Published August 22, 2024 at 4:00 PM UTC
• Length 32 min
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Behind the scenes with the Kirtland Temple transfer

‘murky title’ to the kirtland temple led churches to seek a special solution. latter-day saint attorney calls it ‘the project of a lifetime.’.

By Tad Walch

In February 1979, President Spencer W. Kimball sent two emissaries to Independence, Missouri, to ask if The Church of Jesus Christ of Latter-day Saints could acquire the Kirtland (Ohio) Temple from the Reorganized Church of Jesus Christ of Latter Day Saints.

RLDS President Wallace B. Smith — the great-grandson of Joseph Smith — told Bishop H. Burke Peterson, then first counselor in the Latter-day Saint presiding bishopric, that he could think of no reason why the RLDS church would relinquish the temple, according to an entry in the journal of Elder Graham W. Doxey, a General Authority Seventy, who accompanied Bishop Peterson.

That position endured for 40 years, according to a BYU Education Week presentation on Tuesday by David Channer, associate general counsel for The Church of Jesus Christ of Latter-day Saints.

He revealed that the two churches signed a letter of intent in 2019 to transfer ownership of the Kirtland Temple, but the attempt faltered.

In his Education Week presentation, Channer described some of the behind-the-scenes legal work done after the effort was rebooted in 2023, finalized and then announced in March, when the Church of Jesus Christ acquired the temple and other assets for $192.5 million from the Community of Christ (the modern name for the RLDS church).

President Russell M. Nelson of the Church of Jesus Christ directed the Latter-day Saint efforts to acquire the temple. Those efforts involved the Presiding Bishopric, church historians and many others. Channer shared a part of the legal work done.

Elder Kyle S. McKay, the Latter-day Saint Church Historian and Recorder, and other historians described in March how the heavenly visitations to the Kirtland Temple by Jesus Christ, Moses, Elijah and Elias in 1836 provided priesthood authority that became the underpinnings for the Church of Jesus Christ’s doctrines about eternal families, beliefs not shared by the Community of Christ.

The Kirtland Temple, then, and the authority provided there, is part of what gives “us hope, those of our faith, of eternal life and family life,” Channer said.

For that reason, he added, “This is the greatest thing I’ve ever done in my life as a lawyer.”

The ‘murky’ property title to the Kirtland Temple

The Latter-day Saints and the Community of Christ share a common history from the legal formation of the Church of Jesus Christ in 1830 to a year after the murder of Joseph Smith in 1844. The Kirtland Temple, completed in 1836, is the first temple in the history of both churches.

Ownership of the Kirtland Temple became an issue almost from the start. The title was broken more than once in the 1830s, Spencer McBride said in a Joseph Smith Papers Project podcast. For example, he said title to the temple once was conveyed to Joseph Smith and his wife, Emma Smith, but it was unclear if it was to them as individuals or as trustee-in-trust for the church.

“It’s a murky title,” Channer said.

Other experts have described the problems. Elizabeth Kuehn, a historian and editor on the Joseph Smith Papers Project, described in a separate Education Week session this year how Joseph Smith was deeply in debt due to construction costs for the temple and the 1837 failure of the Kirtland Safety Society, a bank formed by Latter-day Saint leaders at the start of that year.

Church leaders secured a five-year mortgage on the temple from Mead Stafford and Co., which agreed to forgive a $16,000 debt, Kuehn said. Joseph Smith and the majority of the Latter-day Saints left Kirtland in 1838, but in 1839, he assumed all the debts on the temple in his own name.

After Joseph was murdered in 1844, the temple’s ownership was increasingly unclear and many groups used the building. A BYU Studies article said it wasn’t until 1860 that the probate court in Lake County, Ohio, decided the Kirtland Temple property should be sold to pay those debts.

Various transactions occurred in the years that followed with the president of the The Reorganized Church of Jesus Christ of Latter Day Saints acquiring ownership in 1873 and made attempts to satisfy claims. By 1901 the RLDS Church believed it had settled the ownership matter.

How the churches handled the title in the transfer of the Kirtland Temple

Channer said he approached Bishop W. Christopher Waddell, first counselor in the Presiding Bishopric, in early 2023 to check the status of the Kirtland Temple only to learn that the churches had scheduled talks on April 3. Negotiations continued until November 2023, when an agreement was reached.

The deal was signed by the First Presidency of the Church of Jesus Christ on Dec. 20, 2023.

The Community of Christ offered a quit-claim deed, but the Latter-day Saints had concerns about the title, said Channer, who said helping the Church of Jesus Christ ensure purchases are clear of ownership claims is one reason it has lawyers.

Eventually, each church agreed to pay a premium to a title company that agreed to assume the risks of possible future claims against the title. That way, the Latter-day Saints received a special warranty deed for the Kirtland Temple, which is better than a quit-claim deed.

“We believe the title issues vesting title in the Community of Christ were resolved years ago. Old Republic as a title company did an extensive review of the title issues and was comfortable the Community of Christ does hold legal title and as a result it was willing to stand behind the title, so they are the ones who facilitated the transaction. Old Republic Title agreed to step in and provide insurance and protect both sides from any other claims. They’re taking whatever risk exists, but all parties believe that is minimal. They took our premiums, and they issued policies to us and the Reorganized Church of Jesus Christ of Latter Day Saints Missouri Corp., so we were both protected should anyone come out of the woodwork claiming they owned the temple.”

Securing the materials to the Joseph Smith Translation of the Bible

The two churches also finalized the transfer of many additional assets in March, including the materials Joseph Smith used in his translation of the Bible.

Those materials included the 1828 Phinney Bible, three Old Testament manuscripts, two New Testament manuscripts and documents from the 1867 RLDS Publication Committee.

That transfer was complicated because the Community of Christ had optioned those materials to someone else, granting that party the right to buy them for $25 million. The option had not expired in March, and the Latter-day Saints would not purchase them until that option was settled.

“It went right down to the wire,” Channer said, “maybe two weeks or a week before we closed, that the option resolution came through.”

The legal work to finalize the transfer

Channer also described how the transfer was finalized on March 4 and 5. On the first day, he and another Latter-day Saint attorney met in Missouri with the general counsel for the Community of Christ and representatives of the title company and reviewed all of the documents. The review took six hours.

When the meeting ended, the title company representatives left to prepare to file the titles for the exchanges of real property in Lake County, Ohio, and Hancock County, Illinois. The timing was crucial. Community of Christ had a meeting scheduled at 1:30 p.m. ET on March 5, and its leadership wanted to disclose the transfer then without it leaking beforehand.

“We had to have the deeds filed, not later than (the timely issuance of the press release),” Channer said, but not so early in the day that the transfer would leak. “So we didn’t want to file them at 8 a.m. or 8:30 a.m. when the offices first opened, because that would allow for too much time. If you walked in and handed to the Hancock County Recorder the deeds on approximately 30 different properties, we were afraid that word could get out, so we held them.”

When the titles were filed, Channer sent a note to President Nelson and his counselors in the First Presidency of The Church of Jesus Christ of Latter-day Saints:

“Dear Brethren, I’m pleased to let you know the deeds have been recorded in both Kirtland and Nauvoo. The transaction is now complete. ‘Let the hearts of all your brethren rejoice, and let the hearts of all my people rejoice, who have, with their might, built this house to my name. (Doctrine & Covenants 110:6).

“I give heartfelt thanks to Heavenly Father and to the Savior that I have lived to see this day and to have been a small part of the larger team that has operated under the keys of apostles and prophets to bring this about.”

Channer said, as an aside, “I should mention that the title issues were only one set of legal issues the parties faced in nearly a year’s worth of negotiations. The legal team from Community of Christ were nothing short of complete and total professionals in every way. On the day of closing, we prayed together as legal teams before approving the final legal instruments and authorizing the transfer of funds.”

Channer said Tuesday, “It was the singular project of a lifetime for a Latter-day Saint lawyer.”