Candles And Their Use: a few tidbits from Ritual Notes 11th Edition (1964) and The Catholic Encyclopedia

How far that little candle throws its beams! So shines a good deed in a naughty world.

- Shakespeare

A tidbit adapted from The Catholic Encyclopedia.

(Edited by Gilbert)

The word candle (candela, from candeo, to burn) entered the English language as an ecclesiastical term in the eighth century. It was recognised in classical times as any type of taper in which a wick, typically composed of a strip of papyrus, was encased in wax or animal fat.

The use of a great number of candles and lights was undoubtedly an important aspect of the Easter vigil, which dates back to Apostolic times. Eusebius (Vita Constant., IV, xxii) describes Constantine's "pillars of wax" that transformed night into day, while Prudentius and other authors highlight the churches' radiance.

According to St. Jerome (342–347 – 419/420), candles were lit when the Gospel was read as a symbol of joy. (Migne, P. L., XXIII, 345) This remark, combined with the close association of lighted candles with the baptismal ceremony, which took place on Easter Eve and no doubt led to the description of that sacrament as photismos (illumination), demonstrates that the Christian symbolism of blessed candles was already making an impact at an early date. This conclusion is supported by the wording of the Exultet, which is still used today on Holy Saturday to bless the Paschal candle.

It is highly likely that St. Jerome wrote such a praeconium paschale (see Morin in Revue Bénédictine, Jan., 1891), in which the idea of the supposed virginity of bees is emphasized, and the wax is thus regarded as a most appropriate metaphor for the flesh of Jesus Christ born of a virgin mother. This has led to the further belief that the wick represents the soul of Jesus Christ, while the flame represents the Divinity that consumes and dominates both. Thus, the large Paschal candle represents Christ, "the true light," while the smaller candles represent each individual Christian who aspires to emulate Christ in his life.

Besides the use of candles at baptism and at funerals, we learn from the Fourth Council of Carthage held in Southern Gaul (c. 514) that in conferring the minor order of acolyte the candidate had delivered to him a candlestick with a candle.

The practice of placing candles on the altar table appears to date back before the eleventh century. It is not lawful to say Mass without lighted candles, and if the candles are in danger of being blown out by the wind they must be protected by lanterns. The rubrics of the "Roman Missal" direct that at the Sanctus, even of any private Mass, an additional candle should be lighted and should burn until after the Communion of the priest. This rubric however is much neglected in practice even in Rome itself.

Liturgical candles should be made of beeswax. This is followed because it most likely refers to Christ's flesh symbolically. In the case of the Paschal candle and the two candles required during Mass, a decision of the Congregation of Rites (14 December 1904) determined that they must be made of beeswax in maxima parte, which commentators have read as indicating at least 75%. Candles placed on the altar for various uses, such as Benediction, should be made of wax "in great part".

A minimum of twelve lights are required for any public exposition of the Blessed Sacrament, while six can suffice in a small church or for a private exposition. Candles should generally be white, but gilded and decorated candles are permissible under particular conditions. Unbleached wax is used in funeral Masses and during Holy Week. It is also appropriate to bless candles used in liturgical services, however this is not required.

On the feast of the Purification on February 2, also known as Candlemas Day, an elaborate candle blessing is performed, followed by candle distribution and a procession. Historically, the sovereign pontiff performed this action wherever he resided, and some of the blessed lights were distributed among the throng, while others were conveyed as gifts to notable individuals.

Candles were, and are, commonly used to burn before shrines towards which the faithful wish to show special devotion. The candle burning its life out before a statue is no doubt felt in some way to be symbolic of prayer and sacrifice.

SOURCE

Thurston, H. (1908). Candles. In The Catholic Encyclopedia. New York: Robert Appleton Company. http://www.newadvent.org/cathen/03246a.htm

RITUAL NOTES 11TH EDITION

Ritual Notes; a comprehensive guide to the rites and ceremonies of the Book of common prayer of the English Church, interpreted in accordance with the latest revisions of the Western use | Publication date 1964 | Publisher London, W. Knott

The Liturgical Lights | The Altar Lights

At least two candlesticks with their candles should stand on every altar, one at each extremity, on either side of the cross. It is usual, however, in accordance with rule and practice, for the high altar to be furnished with six—three on each side of the cross—and these should properly not be all of the same height, but should rise in pairs from the outer ones towards the cross; in practice, however, this rule is not considered obligatory, and the candles are usually of the same height. The practice of adding more candles on festivals, though not specifically forbidden, is not regarded with favour by liturgical authorities.

When the bishop of the diocese (but not any other bishop) celebrates high Mass, a seventh candlestick is required to stand behind, but showing above, the altar cross; and on such occasions, or when he assists pontifically at the throne, four or six large candlesticks should be placed at the chancel screen, and the candles lighted for the service.

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The bearer of the cross is not allowed any head-covering whatsoever, even out of doors; while holding it he does not genuflect or kneel, even before the exposed Host; nor does he sign himself with the sign of the cross. Acolytes with candles, when, but only when, attending the cross-bearer, do not genuflect or kneel, nor make the sign of the cross, even when all others are directed to do so.

At least two candlesticks with their candles should stand on every altar, one at each extremity, on either side of the cross. It is usual, however, in accordance with rule and practice, for the high altar to be furnished with six—three on each side of the cross—and these should properly not be all of the same height, but should rise in pairs from the outer ones towards the cross; in practice, however, this rule is not considered obligatory, and the candles are usually of the same height. The practice of adding more candles on festivals, though not specifically forbidden, is not regarded with favour by liturgical authorities.

When the bishop of the diocese (but not any other bishop) celebrates high Mass, a seventh candlestick is required to stand behind, but showing above, the altar cross; and on such occasions, or when he assists pontifically at the throne, four or six large candlesticks should be placed at the chancel screen, and the candles lighted for the service.

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It is not permissible to substitute for the candlesticks wall-brackets holding candles; nor is it permitted to replace the individual candlesticks by two or three-bracket candelabra, such as are at times used (in addition to the other candles) at Benediction.

At low Mass said by a simple priest served by one minister two candles only should burn; though at a parish Mass on a Sunday or feast day (even though it be a low celebration) and when there are two servers (as there may be in such circumstances), and at a first Mass said by a newly ordained priest, four candles may be lighted; two or four at a bishop’s low Mass; six at solemn high Mass; four suffice on simple feasts and ferias, and also at sung Mass without ministers. For Ordination, even without music, six candles should be lighted. When the diocesan bishop himself celebrates high Mass, a seventh should be added, standing behind the cross.

At solemn Evensong, the six candles are lighted, while at ordinary sung Evensong four only need be used. For solemn Benediction at least twelve (preferably twenty or more) are prescribed, and for simple Exposition with the ciborium at least six. At other rites celebrated before the altar—such as marriage, burial of the dead, blessings, &c, and the daily offices without chant—it is usual to light two candles. It is permissible to use, at discretion, lights for non-liturgical devotions and prayers; but they ought not to be so numerous as those used at solemn functions, and two generally suffice.

It is strictly forbidden to celebrate Mass without lights; two at least are prescribed; but, in case of sudden emergency, one candle would suffice even if it were not of wax; or in case of urgent necessity, one or more oil lamps could serve in lieu of candles.

The candles nearest to the altar cross are lighted first, beginning on the epistle side. When there are many candles on the altar, two acolytes should jointly perform the duty—one on either side of the cross, lighting the corresponding candles simultaneously in the above order.

Acolytes’ Candles and Torches

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Strictly, acolytes’ candlesticks should not be used in lieu of torches; in case of necessity large candles, without holders, may be substituted. The torch is carried with one hand, the other laid flat upon the breast; the right hand is used except when two bearers are abreast, for then the torch is carried in the outer hand. Acolytes acting as torch-bearers must go out at the proper time to get, and come in with, torches. Torches are used not only at high Mass but also at solemn devotions before the Blessed Sacrament, and therefore every effort should be made to provide them.

Hand-candles

In processions of the Host, and in the Candlemas procession, and at the paschal praeconium inthe revised Easter Vigil rite, candles are carried by everyone whose hands are free. There is no law forbidding a similar practice in other processions, e.g. in honour of our Lady. Lighted candles may be held by the congregation, as well as by the choir, etc. at the specified points in solemn requiem Mass; and at the Absolutions of the dead.

When the Blessed Sacrament is exposed, candles before shrines and relics, etc. (at any rate, within sight), should be extinguished the whole time of the exposition, but at a procession of the Host candles on other altars might be lighted.

The Material of Candles

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The law regarding the composition of the candles is that those used on the altar for Mass, those required for the exposition of the Host, and the paschal candle, must contain not less than 65% of beeswax; other candles on the altars must contain not less than 25%. In all other cases an inferior material is allowed provided it is not tallow, which is entirely forbidden. The use of painted altar candles is not allowed.

The colour of candles is always white except at requiem Mass and funerals, and at Tenebrae; on these occasions candles of brown or unbleached wax are generally used; but hand-candles at requiems may be, and usually are, white.

Gas and electric light may not be used to replace the candles at Mass or other sacred functions, nor in any form whatsoever on the altar, even in addition to candles, nor to burn before the Sacrament, statues, relics, or shrines generally; nor may they be used to illuminate the interior of the canopy in which the Host is exposed. From all of which it will be seen that these methods of lighting may never be employed as accessories of worship, but only to give necessary light.

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The server, having first said a short private prayer in church, vests in cassock and surplice, or whatever may be the customary robes in the church. If there is no one else to do so, it may devolve on the server to prepare the altar and credence for Mass; the necessary details are set out on p. 122. Some minutes before Mass is due to begin, he lights the two candles usual for low Mass, that on the epistle side before that on the Gospel side; in passing the centre of the altar he will bow moderately to the cross.

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PROCESSION OF CANDLES AT CANDLEMAS

THE BLESSING, DISTRIBUTION, AND PROCESSION OF ‘CANDLES AT CANDLEMAS

The colour for the ceremony of blessing the candles and procession, as well as for the Mass, is white. The six altar candles are lighted; the altar cards should not be put in position until towards the end of the procession.

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The celebrant goes up to and kisses the altar (the deacon and subdeacon do not genuflect) and then proceeds at once to the missal; on the footpace if wide enough (otherwise on the step below) are the deacon at his right and the subdeacon on his left. With hands joined, facing the book, he sings in the ferial tone The Lord be with you, and reads the five prayers appointed, using the short ending, during which everybody remains standing. When blessing the candles the celebrant places his left hand on the altar, the deacon holding back the border of the cope each time he stretches out his hand. At the end of the fifth prayer the thurifer, who will have entered previously, approaches; also the clerk with the holy water. The celebrant then blesses incense as usual; the deacon hands him the sprinkler with which he thrice asperses the candles, meanwhile saying Thou shalt purge... than snow, but not the psalm-verse, after which he takes the censer and thrice incenses them, saying nothing. The celebrant and the assistant ministers then go to the centre, bow to the cross and, without changing places, turn so as to face the people.

If there is a priest in choir, he comes forward, vested in surplice but not stole; the MC gives him one of the candles which he kisses and hands to the celebrant who receives it standing and kissing it; neither kisses the other’s hand. The celebrant hands the candle to the subdeacon to lay upon the altar until the procession. The celebrant now receives another candle from the deacon and hands it to the priest who kneels on the footpace to receive it, kissing first it and then the celebrant’s hand, after which he retires to his place. If there is no such priest present, the deacon does not present the candle to the celebrant, but the MC places one on the altar in the centre; the celebrant, standing, takes it up, kisses it, and lays it on the altar. Then the deacon and subdeacon kneeling together on the edge of the footpace are presented by the celebrant with candles which they kiss, as also the celebrant’s hand; they rise, give their candles to a server to lay aside; and place themselves—the deacon on the left to hand the candles to the celebrant, and the subdeacon on the right to hold back the cope.

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PROCESSION OF CANDLES AT CANDLEMAS

Meanwhile the hand-candles are lighted. When the distribution is finished the sacred ministers go to the epistle side, below the steps where the celebrant, assisted by the servers and the ministers holding back the cope, washes his hands with the bread and water provided. The celebrant then goes direct to the book to read the final prayer in the ferial tone!; the deacon and subdeacon stand in line behind him.

The procession follows: the subdeacon, uncovered, carries the cross between acolytes with their ordinary candles, preceded by the thurifer swinging the censer. All hold newly-blessed candles (alight) in their outside hands. The deacon walks on the left of the celebrant, and the MC may be on the celebrant’s right lifting the cope. The antiphons as appointed should be sung, and the church bells may be rung the whole time of the procession if they do not overpower the singing. If the procession goes out of doors, on re-entering (or, if it has been wholly within the church, at the entrance to the chancel), the responsory They offered unto the Lord... is sung.

At the close of the procession the sacred ministers go to the sedilia; the hand-candles are:put out. The celebrant assumes white maniple and chasuble; and the deacon and subdeacon their maniples. They come to the centre before the altar and make the proper reverence. At

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once, without saying any form of preparation, they go up to the footpace; the celebrant kisses the altar, and turns to bless incense. Mass then proceeds as usual. Candles are held during the chant of the Gospel by all (including the celebrant) except the deacon, subdeacon, acolytes, and thurifer. The ‘candles are again held by the choir (and people if it be customary) only from the Sanctus until the close of the consecration.! Servers should see to the lighting of the hand-candles during (a) the Gradual, and () the Preface—earlier or later according to the numbers present. It is sufficient if they give the light to one person at the end of each row; it is then passed on from one to another. If no sacred ministers: the Mass follows the usual rules for a sung Mass: the preparation is omitted. The celebrant, who himself is reading the Gospel, does not hold a candle at this point.

Where high Mass is not practicable the details of the ceremony, as above, should be carried out so far as they can be, and without any curtailment of the text. Before the service the sacred vessels will be put on the credence—not on the altar. Three servers at least are required—one to act as thurifer, the others attending on the celebrant. After the distribution of the candles the thurifer carries the cross in the procession and the other two servers walk beside the priest, and hold back the borders of his cope. If more servers are available, three others will enable the incense and acolytes’ candles to be carried in the procession.

The priest goes to the missal at the epistle corner, and there blesses the candles. He uses all five prayers with the short ending. He then blesses incense, and sprinkles and asperses the candles. Then standing, having taken his own candle from the altar whereon it will have been laid by the first server, he kisses it and hands it to be put aside until the procession. He then goes to the missal at the epistle corner and with the servers recites, antiphonally, the Nunc dimittis and its antiphon; after which he proceeds with the distribution of candles, first to the servers kneeling on the edge of the footpace; and next to the people at the communion rail, all in the manner described in the preceding article. He then washes his hands; and the Collect and then the procession follows.

At The Vigil

Page 334 The Paschal Candle

While he fixes them (the pins representing the nails), he says aloud Through His holy and glorious— wounds—may Christ the Lord—guard—and preserve us. Amen. When this is completed, the deacon takes one of the small candles from the table, lights it from the new fire; he gives it to the celebrant, who at once lights from it the paschal candle itself, saying May the light of Christ gloriously rising scatter the darkness of heart and mind. Then, the candle being lighted, the celebrant says The Lord be with you; the choir respond; the celebrant continues Let us pray, and says the prayer of blessing of the candle; the deacon lifts the cope as the celebrant makes the sign of the cross over the candle at blessing; at the end the choir answers Amen. If no subdeacon: the processional cross is being carried by a server (as noted above). If no sacred ministers: the MC assists the celebrant throughout.

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The procession is formed, and goes into the church in the following order. First walks the thurifer with incense burning; then the subdeacon, alone, bearing the processional cross; then the deacon, bare-headed, carrying the paschal candle in both hands; after him the celebrant, wearing his biretta, with the MC lifting the cope on the left. Behind come the clergy, other servers, and choir, all (as also the celebrant) carrying as yet unlighted hand-candles.

The procession is resumed, to halt again in the middle of the church. The deacon again sings The light of Christ, but on a higher note than before; all genuflect and respond as before; and the hand candles of the clergy (and choir) are lighted.

Again the procession resumes; it halts again in the midst of the choir before the altar (7.e. between the temporary stand for the candle and the altar rail). The deacon sings a third time The light of Christ, in a still higher pitch; all is done as before, and this time the candles of the congregation, and all the lights of the church, are lighted.

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All in choir stand, holding their hand-candles lighted. The deacon begins the chant of the Exsutet; the choir responding at the Sursum corda in the middle. The chant is sung straight through without any pauses, nor are there now any ceremonies during its singing. At the end the choir answer Amen.

When the chant of the Exsultet is concluded, the deacon closes the book and leaves it on the lectern; all put out their hand-candles and sit. ... .

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A procession is then formed. The thurifer comes up; incense is blessed by the celebrant, standing where he is. They go to the font; first walks the thurifer with incense burning, then the second subdeacon (or a server) carrying the processional cross,! then the deacon carrying the vessel of baptismal water (unless it is more convenient for servers to carry this), and lastly the celebrant. The paschal candle is not carried, nor do the clergy or choir accompany the celebrant. As they go, the tract Like as the hart...is sung. Arrived at the font, the blessed water is poured into it: the celebrant sings The Lord be with you; the choir respond, and the celebrant chants in the ferial tone the collect Almighty and everlasting God, mercifully look... Without further blessing of incense, the celebrant incenses the font; and all return in silence to the chancel. Servers now light the hand-candles of the choir and people.

But if any church custom requires that the blessing of the water take place in the baptistery, the priest after the invocation Holy Trinity one God goes with his ministers to the font; the paschal candle is carried in front by the thurifer, a subdeacon-crucifer with the processional cross (or a server), accompanied by the acolytes with their candles follow him; as they approach the baptistery the tract Like as the hart... is sung. At the entrance to the baptistery the collect Almighty and everlasting God, mercifully look... (preceded by The Lord be with you and its response) is first sung; then, entering the baptistery, the salutation and the second collect, followed by the Sursum corda and form of blessing, all as in the missal. The water for sprinkling is taken out, and then the infusion of the holy oils made.

If no subdeacon: the MC may attend the celebrant on the left, in the place where the subdeacon would do so. If no sacred ministers: the MC attends the celebrant; servers carry the processional cross and the vessel of blessed water. The acolytes attend with their candles.

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The celebrant goes to the place where he was for the lessons, and exchanges purple stole and cope for those of white; but the deacon and subdeacon do not change their purple. The thurifer approaches; incense is blessed; and the celebrant, taking the censer and accompanied by his ministers, incenses the paschal candle, going round it as before. He then goes, again with his ministers, to a suitable place, which may be the chancel step, an ambo or lectern, or the pulpit. All take up their candles, now lighted, and hold them during the renewal of baptismal vows. ‘The celebrant addresses the people, asks the questions, and leads the recitation of the Our Father, all as in the rite; then he sprinkles the people with the baptismal water.

The cantors, kneeling in the same place as before, continue the litany; the choir respond; everyone kneels. Meanwhile, the celebrant, deacon, subdeacon, and servers, go to the sacristy: they make the usual reverence to the altar before leaving, and wear their birettas as they go. There the purple is taken ‘off, and they vest in festal white vestments for the first Easter Mass. Meanwhile, other servers in the church remove the purple (but not yet the veils on pictures and images), lay the sanctuary carpet, and place flowers on the altar: the six altar candles are lighted (the light may be taken from the paschal candle) and the altar cards set up, and the missal placed on the altar. The paschal candle is placed on its permanent large candlestick on the Gospel side of the sanctuary; the temporary stand is removed.

At O Christ, graciously hear us the sacred ministers enter for Mass in the usual manner; the acolytes carrying their candles and the thurifer lead. Having sung this last response, the choir begin the ninefold Kyrie of the Mass, which they sing somewhat slowly.

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During the tract the celebrant blesses incense; the deacon says Cleanse my heart and receives the celebrant’s blessing; the Gospel procession forms up and the Gospel is chanted, all as usual, except the acolytes do not carry their candles; incense is used in the ordinary manner.

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Unless baptismal water already hallowed is available, the font is to be filled with pure water immediately before or at the beginning of the service; the water may be slightly warmed in cold weather. A table covered with a white cloth should be placed near the font, and on it a white stole, unless the priest uses a single stole—white on one side and purple on the other; also a shell or other convenient vessel for pouring the water (sprinkling is not sufficient) upon the child’s head; and a small linen cloth to wipe the head; a white linen cloth (about 20 inches by 15 inches) to represent the ancient chrisom; a “font candle” which, lighted beforehand, may rest in a candlestick till wanted; also, if to be used, the holy oils and some blessed salt. Two other lighted candles may stand on the baptistery altar (if there is one) or on the table.

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It is to be desired that in the case of the baptism of adults, everything possible should be done to emphasize the importance of the occasion—to the candidate, who is to be regenerated, and to the people, who should be present to welcome the new member at his or her incorporation into the Body of Christ. The priest wears purple stole and cope, changed later to those of white, over his surplice; he should be attended by servers with lights (and processional cross); the six candles on the high altar should be lighted.