The feast's origins lie in late fourth-century Jerusalem. Egeria (381-384) describes a solemn procession and homily on Luke 2:22 celebrated on the fortieth day after Epiphany — February 14 in her account, since Jerusalem still observed the Nativity on January 6. When December 25 became the accepted Nativity date, the feast naturally moved to February 2 (forty days after Christmas).

In 542, Emperor Justinian ordered the feast observed at Constantinople as thanksgiving for the ending of plague, establishing it as a major Eastern celebration. Pope Sergius I (687-701) introduced it to Rome with a formal procession. The custom of carrying lighted candles — from which the name Candlemas derives — appears by the fifth century, symbolizing Christ as the Light of the World entering the Temple. The formal blessing of candles, however, did not enter common use before the eleventh century.

Simeon's canticle, the Nunc Dimittis (Luke 2:29-32), has been used in Christian evening worship since the fourth century. It is assigned to Compline in the Roman Office and was included in Cranmer's first Book of Common Prayer (1549) for Evensong, where it remains in Anglican use.

The Candlemas procession — carrying blessed candles through the church — symbolizes Christ as the Light of the World entering the Temple of Jerusalem. Whether the candle custom derives from Christian development or from Christianization of the Roman Lupercalia torch parades (February 14-15) is debated by scholars. In popular tradition, Candlemas marks the end of the Christmas season: in many cultures, Christmas decorations are taken down on this day. The English weather proverb 'If Candlemas be fair and bright, winter has another flight' connects the feast to agricultural folk tradition.