On 20 June during the General Audience the Holy Father continued his series on the action of the Holy Spirit:

1. According to the "Gospel of Jesus' Childhood" presented by Luke, the Holy Spirit was revealed not only at the Annunciation and during Mary's Visitation to Elizabeth, as we saw in previous catecheses, but also during the Presentation of the Child Jesus in the Temple on the 40th day after his birth (cf. Lk 2:22-38). That is the first of an entire series of events in the life of Christ in which the truth of the mystery of the Incarnation extends into that of the active presence of the Holy Spirit.

2. The evangelist writes that "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" (Lk 2:22). The presentation of the firstborn in the Temple and the offering which accompanied it (cf. Lk 2:24) as a symbolic ransoming of the tiny Israelite, who thus returned to the life of his family and his people, was prescribed—or at least recommended—by the Mosaic law in force during the Old Covenant (cf. Ex 13:2, 12-13, 15; Lv 12:6-8; Nm 18:15). Pious Israelites practiced that ancient worship rite.

According to Luke, the rite performed by Jesus' parents in observance of the Law was an occasion for a new intervention by the Holy Spirit, who gave the event messianic significance, introducing into it the mystery of Christ the Redeemer. The chosen instrument for this new revelation was a holy old man, of whom Luke writes: "Now there was a man in Jerusalem whose name was Simeon. This man was righteous and devout awaiting the consolation of Israel and the Holy Spirit was upon him" (Lk 2:25). Therefore, this took place in the Holy City and in - the temple towards which the entire history of Israel gravitated and in which the hopes based on ancient promises and prophecies came together.

3. That man who awaited the "consolation of Israel," that is, the Messiah, had been especially prepared by the Holy Spirit for the meeting with "the One who is to come". We read, in fact, that "the Holy Spirit was upon him, that is, acted within him in a habitual fashion, and "had revealed to him that he would not see death before he had seen the Messiah of the Lord" (Lk 2:26).

According to Luke's text, that period of waiting for the Messiah packed with desire, hope and the inner certainty that it would be granted him to see him with his own eyes, is an indication of the Spirit's activity which is inspiration, enlightenment and movement. In fact, the day when Mary and Joseph brought Jesus to the Temple, Simeon went there also, "moved by the Spirit," as Luke says (Lk 2:27). The inspiration of the Holy Spirit not only foretold his meeting with the Messiah, and not only suggested to him that he make a visit to the temple, but it moved him and almost drove him, and once he had arrived at the Temple, that inspiration permitted him to recognize the One he was waiting for in the Child Jesus, the son of Mary.

4. Luke writes that "when the parents brought in the child Jesus to perform the custom of the law in regard to him, he took him into his arms and blessed God" (Lk 2:27-28).

At that point the evangelist places on Simeon's lips the canticle "Nunc Dimittis" which is known by all; the liturgy has us repeat it daily at Compline when the sense of the passing of time is particularly felt. The very touching words of Simeon, who is already close to the moment of "going in peace", create an opening for the ever-new hope for salvation which finds its fulfillment in Christ: "My eyes have seen your salvation which you have prepared in the sight of all peoples, a light for revelation to the Gentiles and glory for your people Israel" (Lk 2:30-32). It is an advance proclamation of universal evangelization, heralding the salvation which comes from Jerusalem, from Israel, but by the power of the Messiah-Savior who is awaited by his people and by all peoples.

5. The Holy Spirit working in Simeon is present and carries out his work also in those who, like that holy old man, stayed close to God and believed in his promises at all times. Luke offers us another example of this reality, of this mystery: that example is the "prophetess Anna" who, having remained a widow since her youth, "never left the Temple, but worshipped night and day with fasting and prayer" (Lk 2:37). Therefore she was a woman consecrated to God and, in the light of God's Spirit, especially capable of grasping God's plan and interpreting God's commands: in this sense she was a "prophetess" (cf. Ex 15:20; Jgs 4:4; II Kgs 22: 14). Luke does not speak explicitly of the Holy Spirit's action within her. Yet still he associates her with Simeon, both as regards their praise of God and their speaking about Jesus: "And coming forward at that very time, she gave thanks to God and spoke about the child to all who were awaiting the redemption of Jerusalem " (Lk 2: 38). Like Simeon she too without a doubt was moved by the Holy Spirit towards her meeting with Jesus.

6. The prophetic words of Simeon (and of Anna) announce not only the Savior's coming into the world and his presence in Israel's midst, but also his redemptive sacrifice. This second part of the prophecy is directed precisely to Mary: "He is destined for the rise and fall of many in Israel, and to be a sign that will be contradicted (and you yourself a sword will pierce) so that the thoughts of many hearts may be revealed" (Lk 2:34-35).

One cannot fail to see the Spirit as the inspirer of this prophecy of Christ's Passion, along which path he will bring about salvation. Particularly eloquent is the fact that Simeon speaks of the future sufferings of Christ in directing his thoughts to the heart of Mary who is associated with her Son in bearing the contradictions of Israel and of the whole world. Simeon does not mention the sacrifice of the Cross by name, but transfers the prophecy into the heart of Mary, who will be "pierced with a sword" as co-sharer in the sufferings of her Son.

7. The inspired words of Simeon take on even more importance if they are considered in the global context of the "Gospel of Jesus' Childhood" described by Luke, because they fall within that whole period of life which comes under the special action of the Holy Spirit. Thus the evangelist's observation is more understandable when he refers to the astonishment of Mary and Joseph at those events and words: "The child's father and mother were amazed at what was said about him" (Lk 2:33).

The one who mentions those events and words is the same Luke who, as author of the Acts of the Apostles, describes the Pentecost event: the descent of the Holy Spirit on the Apostles and the disciples gathered together in the Cenacle with Mary after the Lord's ascension into heaven, as Jesus himself had promised. The reading of the "Gospel of Jesus' Childhood " already shows that the evangelist was especially sensitive to the presence and action of the Holy Spirit in all aspects of the mystery of the Incarnation, from the first to the final moment of Christ's life.