Marian feast days

The earliest feasts that relate to Mary grew out of the cycle of feasts that celebrated the Nativity of Jesus. Given that according to the Gospel of Luke (Luke 2:22–40), forty days after the birth of Jesus, along with the Presentation of Jesus at the Temple, Mary was purified according to Jewish customs, the Feast of the Purification began to be celebrated by the 5th century, and became the Feast of Simeon in Byzantium.[1]

The origin of Marian feasts is lost to history. Although there are references to specific Marian feasts introduced into the liturgies in later centuries, there are indications that Christians celebrated Mary very early on. Methodius, a bishop (died 311) from the 3rd and early 4th century, wrote:

And what shall I conceive, what shall I speak worthy of this day? I am struggling to reach the inaccessible, for the remembrance of this holy virgin far transcends all words of mine. Wherefore, since the greatness of the panegyric required completely puts to shame our limited powers, let us betake ourselves to that hymn which is not beyond our faculties, and boasting in our own unalterable defeat, let us join the rejoicing chorus of Christ’s flock, who are keeping holy-day. ... We keep festival, not according to the vain customs of the Greek mythology; we keep a feast which brings with it no ridiculous or frenzied banqueting of the gods, but which teaches us the wondrous condescension to us men of the awful glory of Him who is God over all....Do thou, therefore, O lover of this festival...[2]

A separate feast for Mary, connected with the "Nativity of Jesus" cycle of feasts, originated in the 5th century, even perhaps before the First Council of Ephesus of 431. It seems certain that the sermon by Proclus before Nestorius (the Archbishop of Constantinople whose Nestorianism rejected the title of Theotokos) which began the controversy that lead to the council was about a feast for the Virgin Mary.[1]

In the 7th and 8th centuries four more Marian feasts were established in the Eastern Church. Byzantine Emperor Maurice selected August 15 as the date of the feast of Dormition and Assumption. The feast of the Nativity of Mary was perhaps started in the first half of the 7th century in the Eastern Church. In the Western Church a feast dedicated to Mary, just before Christmas was celebrated in the Churches of Milan and Ravenna in Italy in the 7th century. The four Roman Marian feasts of Purification, Annunciation, Assumption and Nativity of Mary were gradually and sporadically introduced into England and by the 11th century were being celebrated there.[1]

Over time, the number and nature of feasts (and the associated Titles of Mary) and the venerative practices that accompany them have varied a great deal among diverse Christian traditions. Overall, there are significantly more titles, feasts and venerative Marian practices among Roman Catholics than any other Christians traditions.[3]

Some differences in feasts originate from doctrinal issues – the Feast of the Assumption is such an example. Given that there is no agreement among all Christians on the circumstances of the death, Dormition or Assumption of Mary, the feast of assumption is celebrated among some denominations and not others.[4][5] In his early years, Martin Luther used to celebrate the Feast of the Assumption, but towards the end of his life he stopped celebrating it.[6]

While the Western Catholics celebrate the Feast of the Assumption on August 15, some Eastern Catholics celebrate it as Dormition of the Mother of God, and may do so on August 28, if they follow the Julian calendar. The Eastern Orthodox also celebrate it as the Dormition of the Mother of God, one of their 12 Great Feasts. The Armenian Apostolic Church celebrates the Feast of Dormition not on a fixed date, but on the Sunday nearest August 15. Moreover, the practices apart from doctrinal differences also vary, e.g. for the Eastern Orthodox the feast is preceded by the 14-day Dormition Fast.

Feasts continue to be developed, e.g. the feast of the Queenship of Mary was declared in the 1954 in the papal encyclical Ad Caeli Reginam by pope Pius XII.[7] The initial ceremony for this feast involved the crowning of the Salus Populi Romani icon of the Virgin Mary in Rome by Pius XII as part of a procession in Rome, and is unique to Roman Catholics.[8]

Other differences in feasts relate to specific events that occurred in history. For instance, the Feast of Our Lady of Victory (later renamed Feast of Our Lady of the Rosary) was based on the 1571 victory of the Papal States against the Ottoman Empire in the Battle of Lepanto, is hence unique to Roman Catholics.[9][10]