FRIDAY POTPOURRI: THE LIGHT THAT PIERCES THE DARKNESS

It is an odd thing that we light and bless a fire. It all sounds rather pagan like turning toward the four winds and praying to the elements. But there are practical as well as spiritually orthodox symbolic things going on here.

Much of the practical is lost on moderns particularly in westernized countries. Do you need warmth? Turn the thermostat up. Do you need light? Flip the switch. Do you need help hearing? Speak into the microphone. For most of the history of mankind and indeed for most people alive today this is not always a ready remedy. Things are much more basic outside of our little bubble of existence. Is it dark? Go to bed or light a candle. Are you cold? Bundle up together under a blanket and light a fire.

The candles at Mass have nice symbolic meanings which have been reported on here in the past, but they are also immensely practical: They provide light so we can see to pray the Mass, proclaim the readings and etc.

So back to the Easter fire. Fire is used for warmth, light, in preparations for nourishment, for sanitizing and purifying, and even protection. (Who doesn’t feel better sticking closer to the fire at a campout after a good ghost story?) The symbolism is clear then: Fire represents Jesus. This is the light that we carry into the Church, the light that destroys the darkness, Jesus, the light of the world and gives life and warmth. This is what we are to become and that night so we do as we each carry our light of Christ – “a light divided yet undimmed.”

The prayer over the fire points mightily to all of the symbolism going on. “We share the light of your glory through your Son, the light of the world. . . inflame us with new hope . . . purify our minds . . . bring us to the feast of eternal light.”

Finally, in some ways it undoubtedly has some roots in paganism. According to the OSV Catholic Encyclopedia, though the lighting and blessing of an Easter fire seems to have been present since the beginning of the liturgical celebrations of Easter, “in a custom attributed to St. Patrick, the Celtic Church began with the lighting of an outdoor fire, ‘baptizing’ the practice of local pagan priests, the warmth of the fire no doubt evoking the sense of the ‘quickening of life’ accomplished definitively for the Christian by the resurrection of Christ.”

Some Christians strongly object to the “baptizing” of anything pagan and using it in the worship of the one true God. As G. K. Chesterton once pointed out walking on two legs should be done away with also because they were used in the worship of the pagan Gods. The same would go with singing, the raising of hands, standing, sitting, the use of buildings, the non-use of buildings, silence and making noise, the use of incense and the non-use of incense. It all becomes rather convoluted. But if these practices bring us closer to God, make us understand His way better symbolically, help us relate better by using those things that are so part of the human experience, then it would be silly not to make use of them.

FRIDAY POTPOURRI: NO CARE BEARS DUCT TAPED TO TREES FOR ME PLEASE

It seems that people crave ritual – even non-Catholics. Witness in recent years the explosion (it seems to me anyway) of people setting up what Catholics would call “way side shrines” of sorts by the side of the road where an accident and death has occurred. There is usually a cross, maybe a sign, flowers, and stuffed animals. (If I die on the highway please don’t leave stuffed animals – maybe a statue of Mary of St. Sebastian – or maybe St. Christopher, patron saint of travelers – but not a teddy bear.) Did you ever ask yourself why people do this?

I believe that most people have an innate urge to do something to help them deal with whatever difficulty it is that they are facing. They might assemble the various pieces of a “shrine,” take it out to the road, maybe invite others along, put it up, maybe say a prayer, and then leave it as witness to their distress, a prayer for the deceased, and as a symbol to all who pass to be safe and that something happened here that was significant to someone. (Sounds very Old Testamenty doesn’t it?)

Catholics have been doing such things for centuries. One of these practices is the lighting of vigil candles. It feels so right to do but have you ever asked yourself why you do it? Something is pressing heavily on your heart, you show up at your local Catholic Church and approach a bank of candles if you are lucky enough to have them. They are most likely before a statue of a saint, Jesus, or even before the Blessed Sacrament. You slip a little money into a box, light a candle, kneel down and pray.

For Catholics worships involves more than prayers of the mind or vocal chords. We pray with our whole beings. In prayer we engage smell, taste, hearing, speaking, thinking, gestures, postures, sight, the whole nine yards. In lighting candles we engage the body in prayer. Besides the mental aspect, there is the kneeling, the action of lighting a candle, the sight of the burning flame, and the smell of the candles.

Then there is the name “vigil.” If we were to “stand vigil” with someone, we would be with them and alert for an extended period of time. When we leave a particular shrine, our candle stands vigil in our place. We leave the candle burning as a sign of our continuing prayer even when we are not able to keep praying, it is a symbol to the community that someone has something about which they are taking this extra means and that they could use your prayers; that something significant in someone’s life is occurring, it is a link of solidarity with the community who will see the candle and an act of faith that entrusting this prayer this saint that God will grant it (in some way) if it be for His glory and our true benefit.

So if you should pass a vigil candle stand and see a candle lit, say even the quickest of prayers for the intention for which it is burning. Someone in your community is in need.

SYMBOLIC SATURDAY - FORGOTTEN CANDLES

Ah! As I feared there were a couple of you who pointed out candle usage in the church that I had missed! So this week will then be the final one on candles – which turns out to be a good thing as all of my reference books are now boxed up from which I would start a new topic.

The advent wreath is an obvious one. But strictly speaking it does not belong in the church but in the refectory (or dining room) though it is common practice now. If you are interested in reading more about the advent wreath, here is an old post on it.

Then there are the candles used on St. Blaise Day (Thank you Ashley) for the blessing of throats. There are variations on the story of Saint Blaise, but basically it is thought that he miraculously saved a young boy from choking to death on a fish bone. Later, when this bishop and physician was imprisoned, the mother of the boy he saved snuck him food, candles, and writing utensils through the bars of his cell. After his martyrdom cures were granted through his intercession and thus did he become a saint. The candles, which are now used to bless people on his feast day, (left unlit for safety reasons) not only represent Christ, but this great, costly, and possibly risky act of charity.

The candles are crossed and most commonly placed on either side of the neck and the following prayer is said, “Though the intercession of Saint Blaise, bishop and martyr, may you be protected from every disease of the throat and from every other illness in the name of the Father and of Son, and of the Holy Spirit.”

ANSWERS TO YESTERDAY’S QUIZ: (Is anyone terribly surprised that Rob got them all? I even checked my answers to his just to make sure!)

1. Mary Magdalene
2. Saint Stephen
3. Lamech in Genesis 4:17-24
4. Saint Stephen
5. Able
6. The Vulgate
7. “Let there be light.”
8. Abraham

9. Adam

SYMBOLIC SATURDAY - THIS LITTLE LIGHT OF MINE . . .

The last of the candles we will consider in this series are vigil candles. Traditionally when one has an intention that is carried in prayer a candle may be lit to “stand vigil” offering the prayer on behalf of the person. It is an expression of our prayerful vigilance and hope. It is usually lit before some image or placed in a sacred space with the hope of intercession but it does not necessarily need to be before an such an image or space. Vigil candles can just as easily burn in one’s window or some other suitable place. Sometimes the candle itself will have a message or image printed on its casing that acts as a reminder of who is being called upon for intercession. Candles may be of short or long duration lasting from a couple of hours to as long as a week.

It seems to be a natural instinct for man to create something to stand in his stead when he is unable to keep vigil himself. One might think of the Wailing Wall in which the devoted place prayers on small pieces of paper leaving them in the cracks between the rocks. In more modern times one need only think of roadside shrines where there has been a death and those who love them setting up a version of shrine that may have a cross, flowers, and in many cases plush animals. They all call out, “Here I prayed. Here stands my thoughts and hopes. Here I want my prayer remembered. Pray for me!”

If you would like candles blessed for home use of course you could always have a clergyman bless it for you, but it is not strictly necessary. Candles are traditionally blessed on Candlemas Day. This feast, on 2 February, marks the Presentation of the Lord. Before the mass candles are blessed and when properly marked there is a procession in which lit candles are held. In many parishes people bring candles to be blessed or candles are provided for use in the home as vigil and prayer candles.

SYMBOLIC SATURDAY - A MILLION LIGHTS

There are still more candles that we use. The processional candles are used at the head of the procession in honor guard fashion with the processional cross. They lead the Gospel procession during the Gospel Alleluia. They can also appear at other significant times such as at Stations of the Cross.

“Torches” are another time in which candles are used. Six servers enter the sanctuary and kneel around the altar from the Sanctus until the Our Father. These also play the double of role of symbolizing Christ as well as marking His presence among us in this significant way.

You may notice candles on the walls around your Church. These candles are placed on the places on the wall where the bishop has anointed and consecrated the building for sacred use. On those spots a plain cross is to be painted, sculpted, or hung, in front of which a candle may burn. The oil used to consecrate is called “Chrism” which derives its name from Christ. The candles then, once again, symbolize Christ as well as marking His presence.

In fact, all candles prescribed to use during Catholic Liturgies symbolize Christ with one exception. During Tenebrae there is a special “candelabra” of sorts which contains fifteen candles. Tradition says that only the upper most candle represents Christ while the other the eleven faithful disciples (the service takes place during Holy Week) and the three Maries. This service had been suppressed but it is finding a resurgence in many parishes.

You may see a few more candles about that have not been mentioned in this series. Some are simply not prescribed (but not necessarily banned) by the Church and there may actually be a few more that I have missed. (If you think of any, please let me know save for vigil candles which will round out this series next week.) But you will have marked that in each case they candles represent Christ. That is our symbolic language and unlike some of our symbolic language, these symbols are coded. This is why so many priests frown upon the unity candle. These candles do not represent Christ or His consuming of Himself on our behalf, but pretty lights that represent two people. The snuffing out as part of the ceremony comes terribly close to signifying death or the loss of Christ – or at least the loss of the idea of “a flame divided but undimmed.” It certainly is dimmed. Two people have just been obliterated. Then when the final candle is lit, it too does not represent Christ as does every single other candle in the sanctuary. It represents the new couple but to what end?

It is possible to make up all kinds of symbolism for this ceremony and decent symbolism at that, but it will always be in competition with what is happening liturgically. Of course, even after coming to an understanding of all of this there will be people who still want to add this to their wedding though occasionally some will move it to the reception where it is most fitting. In the end the Catholic Church will not be destroyed by the Unity Candle but we should have a very clear understanding of what it is we are doing when we do use it in order to avoid falling into the error that all of the candles used in Church are just pretty lights to do with as we wish.

SYMBOLIC SATURDAY - NO "SINCERE" CANDLES

I would be most excited if anyone gets the title of today’s post.

Today we have a look at the candles that are lit at the altar for mass. These candles are not optional and must be lit before the mass begins. Once again, they represent Christ who is the Light of the World and also add “reverence” and “festiveness” to the celebration. The GIRM does not prescribe of what materials these candles may be made as it did for the Sanctuary Lamp, but the United State Conference of Catholic Bishops have. They must be made of wax and expressly banned are imitations candles, “forever” candles, electric candles, and interestingly if I read it correctly (you can check it out here) candles used for devotions (vigil candles) are likewise banned. Here’s the rule: in the interest of symbolism and authenticity it must be a wax candlestick. Period. (I wish we could do the same for “fake instruments.” But that’s just me.)

The “mass candles” must be in direct relation to the altar of celebration. That is, one cannot be placed by the altar and another dramatically on the steps, and another by the ambo, etc. . . They are to be on or near in the altar so that the connection is clearly seen (and also so that the view of the people is not obstructed.)

There is no longer a rule about how many candles there should be beyond this: There are to be, “at least two in any celebration, or even four or six, especially for a Sunday Mass or a holy day of obligation. If a diocesan Bishop celebrates, then seven candles should be used.” (GIRM 117) Note that the wording of the GIRM is very deliberate. Words like should are not picked lightly. So two is the minimum. But seven would be simply swell and preferred if the bishop were present, but if you cannot swing it, Oh well.

Before the reform of the liturgy the rules were a little more stringent but as you can see they are quite relaxed now though many people still employ the symbolism: 2 for daily mass, 4 for Sundays, 6 for major feasts, and seven for when the bishop comes a calling.

SYMBOLIC SATURDAY - GIVE ME SANCTUARY

Continuing our discussion on candles.

The Sanctuary Lamp is found by the tabernacle and indicates whether the Blessed Sacrament is present or not. If the lamp is lit one should genuflect before the presence of Jesus. If the lamp is extinguished and not, presumably, merely burned out, one bows before the altar, which then becomes the primary symbol of Christ in the sanctuary.

This lamp burns perpetually and is ideally fueled by olive oil to adhere to the mandate in Sacred Scripture, “And thou shalt command the children of Israel, that they bring thee pure oil olive beaten for the light, to cause the lamp to burn always. In the tabernacle of the congregation without the veil, which is before the testimony, Aaron and his sons shall order it from evening to morning before the LORD: it shall be a statute for ever unto their generations on the behalf of the children of Israel. (KJV)” (Exodus 27, 21-22.) It seems that most parishes however simply burn wax candles. The burning of an electric light or a gas light is expressly forbidden. Usually there is one candle burning (our tradition has it shine through red glass, but that is not mandated) though there may be more candles. They should always be of an odd number however. (1,3,7, etc.) Before the more recent major renovations of the Cathedral of St. John in Cleveland there were seven Sanctuary Lamps around the tabernacle. One remains today. The picture with this article is one of the lamps that used to hang there but now burns before the tabernacle at the Church of Saint Clare.

An “eternal flame” of sorts has always been a sign of vigilance and honor. Just think of the Eternal Flame for a Fallen President at Arlington National Cemetary. Additionally, this flame not only informs us of Christ’s presence but also symbolizes Christ the Light of the World as all candles in the sanctuary do. Or rather - should do.

SYMBOLIC SATURDAY - CHILDREN OF THE LIGHT

The candle that has come to most readily symbolize Christ our Light is the Paschal candle also known as the Christ candle or the Easter candle.

The Paschal candle is a larger candle usually adorned with a cross, the current year, and an Alpha and Omega; Christ the first and the last. Five grains of incense are held in place, usually at the points and center of the cross, with five wax nails. These represent the wounds of Christ.

After the fire is blessed at the Easter Vigil, the Christ Candle is lit and (usually the deacon) carries Christ into a dark church that represents the world and calls out three times, “Christ our light!” To which the people respond, “Thanks be to God!” From this one flame, divided but undimmed, all people present receive a light for the candles that they are holding. Though the candles are held by individuals, the light emanating from it is still the light of Christ who enlightens us. During the Exsultet (The Easter Proclamation) this is sung, “Accept this Easter candle, a flame divided but undimmed, a pillar of fire that glows to the honor of God. Let it mingle with the lights of heaven and continue bravely burning to dispel the darkness of this night!”

At the blessing of the water the candle is dipped into the water. Can you see the connection between Christ making holy the waters of baptism by being baptized by St. John and the candle the symbolizes Christ being touched to the water during the blessing of the holy water? Is that cool or what?

The Candle is then given a place of honor next to the ambo and burns throughout the Easter season, that time when Christ resurrected from the dead and appeared to his disciples. At Pentecost then it is moved to the baptistery and used for baptisms and funerals.

After the baptism a candle is lit (yet another candle to add to our growing list) from the Paschal candle and presented to the baptized. “Receive the light of Christ. Parents and Godparents, this light is entrusted to you to be kept burning brightly. This child of yours has been enlightened by Christ. He/She is to walk as a child in the light. May he/she keep the flame alive in h/h heart. When the Lord comes, may he/she go out to meet Him with all the saint in the heavenly kingdom.”

And so it happens. When the baptized dies, the Paschal candle is brought to the center isle and to stand at the head of the casket and lit to symbolize Christ indeed leading the faithful to our heavenly homeland.

SYMBOLIC SATURDAY - MIND YOUR OWN BEESWAX

Next we will try to enlighten ourselves a bit about candles. I have a burning desire to do so though this topic can’t hold a candle to bell symbolism. I just happen to have a bee in my bonnet to go into it.

The saddest part of this endeavor has been a discovery that I wish I hadn’t made. Everybody knows that liturgical candles must be 51% beeswax. Ask almost any priest (or candle manufacturer.) As it turns out, this is a former requirement that is not mandated any longer.

‘“DOL 208, p. 519, note R47, quoting the newsletter of the Congregation for Divine Worship and the Discipline of the Sacraments Notitiae 10:80 (1974), no. 4: "Query: Must the lighted candles that are to be placed in candlesticks for the celebration of Mass consist in part of beeswax, olive oil, or other vegetable oil? Reply: The GIRM prescribes candles for Mass ‘as a sign of reverence and festiveness' (nos. 79, 269). But it makes no further determination regarding the material of their composition, except in the case of the sanctuary lamp, the fuel for which must be oil or wax (see Holy Communion and Worship of the Eucharist Outside Mass, Introduction no. 11). The faculty that the conferences of bishops possess to choose suitable materials for sacred furnishings applies therefore to the candles for Mass. The faculty is limited only by the condition that in the estimation of the people the materials are valued and worthy and that they are appropriate for sacred use. Candles intended for liturgical use should be made of material that can provide a living flame without being smoky or noxious and that does not stain the altar cloths or coverings. Electric bulbs are banned in the interest of safeguarding authenticity and the full symbolism of light."’

Be (or bee) that as it may, traditionally liturgical candles represent Christ our Light. (Just one more reason why the Unity Candle does not make sense in the Catholic Liturgy, but that is for another day.) The wax is often identified with the flesh of Christ and the wick His soul. (The reason beeswax was prescribed was that it symbolizes purity being made by the virgin male honey bee.) The flame that gives us light sacrifices itself; consumes itself for our benefit as Christ gave Himself for us. “I am the light of the world,” says the Lord, and its light (and natural scent if still made of beeswax) reminds us of His sacred body.