Candlemas Day, a lesser-known yet deeply symbolic Christian feast, is celebrated annually on February 2.

It commemorates the Presentation of Jesus in the Temple, the Purification of the Blessed Virgin Mary, and the fulfillment of ancient prophecy.

Beyond its liturgical weight, Candlemas carries traces of European seasonal traditions, folklore, and even pre-Christian rites.

This article offers an academic yet accessible journey through the origins, liturgical development, and cultural echoes of Candlemas across Christian and folkloric history.

What Is Candlemas and Why Is It Celebrated on February 2?

Candlemas is a Christian feast day marking the Presentation of Jesus at the Temple in Jerusalem, forty days after his birth.

According to the law of Moses, a firstborn male had to be presented in the temple, and the mother was to purify herself (Luke 2:22)

The day is also known as the Feast of the Presentation or the Feast of the Purification.

Candlemas falls on February 2, precisely forty days after Christmas.

This timing links it firmly to the rhythm of the liturgical year and places it at a seasonal midpoint between the winter solstice and the spring equinox.

The Gospel of Luke frames the story of the presentation with clarity and purpose:

Jesus is presented in the temple, fulfilling the word of the Lord, and is met by Simeon and Anna who recognize him as the Messiah (Luke 2:22–38).

This recognition gives rise to the theme of Christ as the Light of the World.

How Did Candlemas Begin in the Church in Jerusalem?

The earliest known celebration of Candlemas is documented in the fourth century by the pilgrim Egeria.

She witnessed a solemn liturgy in Jerusalem around 380 AD, commemorating the Presentation of Jesus forty days after Epiphany, which was then the recognized date of Christ’s birth in that region (Duchesne, 1923, p. 271).

This early form of Candlemas was liturgically focused, centered on scriptural readings.

It took place at the church in Jerusalem and was distinct from any Roman or Western practices at the time.

It was only later, in the fifth century, that the feast was moved to February 2 following the standardization of December 25 as the date of Christmas.

Thus, Candlemas was set forty days after the birth of Jesus.

When Did the Western Church Adopt Candlemas?

The Western Church adopted Candlemas later than the East. It does not appear in early Roman calendars and was likely introduced to Rome by Pope Sergius I (r. 687–701).

Sergius added a pre-dawn procession with lighted candles, a tradition that would shape the feast’s character in the West (Walsh, 1898, p. 169).

By the 10th century, the blessing of candles became an integral part of the Roman rite. Candles were seen as a symbol of Jesus Christ, the light for revelation (Luke 2:32).

The faithful would bring candles to their local church to be blessed on this day.

The blessed candles were then taken home, used throughout the year during storms, illness, and times of personal prayer.

What Is the Significance of the Candle in Candlemas?

The candle became central to Candlemas celebration in the Western Church.

As the feast emphasizes Christ as the light of the world, the candle naturally symbolizes his presence.

Lighted candles carried in a procession represent the light entering the temple through Jesus at the time of his presentation.

The custom of blessing candles and distributing them to the faithful gradually took on protective and sacramental meanings.

Candles were believed to protect households from lightning and illness, linking spiritual symbolism with everyday life (Walsh, 1898, p. 170).

Today, candles serve as a symbol of Jesus Christ and as a connection between sacred liturgy and domestic devotion.

What Do Eastern Orthodox Traditions Say About Candlemas?

In the Eastern Church, the feast is known as the Hypapante, meaning “Meeting” which is also a referring to the meeting of Jesus with Simeon and Anna.

The theological focus in the East remains squarely on Christ’s presentation and the fulfillment of prophecy.

The Orthodox liturgy includes hymns, readings, and often a procession, with candles blessed on this day as well.

The Eastern Church’s emphasis differs slightly from the Western Church, which historically leaned more toward Mary’s purification.

Nonetheless, both traditions share the central theme of light and recognition.

Does Candlemas End the Christmas Season?

While most modern liturgical calendars end the Christmas season with the Baptism of the Lord in early January, some traditions consider Candlemas the formal conclusion.

In medieval Europe, the feast marked the end of the Christmas cycle, and greens used in Christmas decor were often removed on this day (Walsh, 1898, p. 171).

The feast’s tone reflects both closure and anticipation.

As the church celebrates the Presentation of Jesus Christ, it simultaneously prepares for the coming Lenten season.

Candlemas bridges the joy of Christmas with the introspection of Lent, maintaining its role as a hinge point in the Christian calendar.

Are There Pre-Christian Elements in Candlemas Day?

Scholars have long speculated about possible pre-Christian traditions underlying Candlemas.

One hypothesis connects Candlemas to the Roman festival of Lupercalia, though most modern historians reject a direct link.

Pope Gelasius I did suppress Lupercalia in the late fifth century, but Candlemas itself originated in the church in Jerusalem and was not created as a replacement (Green, 1931, p. 63).

However, the symbolism of purification and light may have resonated with earlier Roman traditions.

The Church may have overlaid Christian meaning onto familiar ritual patterns.

The blessing of candles and the imagery of fire in midwinter do echo seasonal and agrarian themes found in older cultures. This, however, remains speculative.

How Does Candlemas Relate to Celtic and Folk Traditions?

In Celtic regions, the festival of Imbolc occurred around February 1 and celebrated the goddess Brigid.

It marked the return of milk in ewes and the first stirrings of spring. After Christianization, Brigid became Saint Brigid, whose feast day is also February 1.

The proximity of Saint Brigid’s Day and Candlemas created an overlap between folk rites and Christian observance.

In some Irish and Scottish regions, customs such as preparing a Bride’s bed or invoking Brigid’s blessing continued alongside the church’s Candlemas liturgy.

This layering illustrates how the Christian feast absorbed seasonal rhythms already embedded in local cultures (Ó Cathasaigh, 1982, p. 80).

What Is the Role of Weather Lore and Folklore on Candlemas Day?

According to folklore, the weather on Candlemas Day predicts the length of the remaining winter.

A sunny day on February 2 meant a second winter was likely, while a cloudy or stormy day suggested spring was near.

This gave rise to proverbs such as: “If Candlemas Day be fair and bright, winter will have another flight.”

This tradition traveled with German immigrants to North America, where the badger or bear became the groundhog.

Thus, Groundhog Day was also celebrated on February 2 and it might share roots with older European Candlemas weather lore (Walsh, 1898, p. 172).

Who Is Roslyn Frank and What Did She Discover About Candlemas?

Scholar Roslyn M. Frank has researched European bear-related folklore and its links to Candlemas.

In her work on Bear Day festivals in the Pyrenees and other regions, she argues that ancient bear-ceremonies, symbolizing seasonal renewal, were embedded in Candlemas traditions (Frank, 2001, pp. 133–134).

Frank connects the reemergence of hibernating animals with Candlemas as a moment of cosmic significance, i.e., halfway between the winter solstice and the spring equinox.

The return of light, purification rites, and protective symbolism all align with prehistoric practices of world renewal.

How Is Candlemas Celebrated Today?

Candlemas is celebrated today in various Christian denominations.

In Catholic churches and Anglican churches, the blessing of candles and a candlelight procession are traditional.

The church celebrates with scriptural readings and the symbolic light of the candles.

While many laypeople no longer attend Candlemas liturgies, its symbolism remains strong.

References

Duchesne, L. (1923). Christian Worship: Its Origin and Evolution (5th ed.). London: SPCK.

Frank, R. M. (2001). Hunting the European Sky Bears: Candlemas Bear Day and World Renewal Ceremonies. In C. Ruggles, F. Prendergast & T. Ray (Eds.), Astronomy, Cosmology and Landscape: Proceedings of the 7th Annual Conference of the European Society for Astronomy in Culture (pp. 133–157). Bognor Regis, UK: Ocarina Books.

Green, W. M. (1931). The Lupercalia in the fifth century. Classical Philology, 26(1), 60–69.

Ó Cathasaigh, D. (1982). The Cult of Brigid: A Study of Pagan-Christian Syncretism. In J. J. Preston (Ed.), Mother Worship (pp. 75–94). Chapel Hill: University of North Carolina Press.

Walsh, W. S. (1898). Curiosities of Popular Customs. Philadelphia: J. B. Lippincott.