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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]
Development of feasts[edit]
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 Lutherused 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 Churchcelebrates 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]
Marian art is at times used to reflect Marian feasts. This statue of Our Lady of Sorrowsin the hermitage
church of Warfhuizen, the Netherlands, is dressed for the month of October.
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The most prominent Marian feast days in the General Roman Calendar are: [11]
In Lutheranism[edit]
The following are Marian festivals celebrated within the Lutheran liturgical calendar:
February 2 Purification
March 25 Annunciation
July 2 Visitation