Lights serve both a utilitarian and symbolic function in worship. This article traces the history of candles, lamps, and other lights in worship and suggests ways that the symbolic function of these lights can be maintained.
The first recorded use of lights in Christian worship occurs in the New Testament (Acts 20:8). There the use was obviously utilitarian since the service was being held at night. By the third century at the latest, however, the bringing in or kindling of the evening lamp(s), whether at home or at a meeting of the church, was understood as a symbol of Christ, “the light (that) shines in the darkness” (John 1:5), and was frequently accompanied by a prayer of thanksgiving and/or a hymn. The Order of Worship for the Evening in the prayer book is a conscious revival of this practice, while the service of light at the Great Vigil of Easter is a special form of it.
Given this symbolic understanding, it is perhaps not surprising that the city churches built in the fourth century, after Christianity had been legalized, were supplied with sources of light for evening services that were far in excess of what was needed for adequate illumination. Lamps filled with olive oil (usually with floating wicks) were suspended before and above the altar, sometimes in clusters. Tall candlesticks, standing on the floor, were placed in the chancel and nave, and chandeliers bearing lamps or tapers illuminated the ceilings.
Lights were also used at the tombs of martyrs, many of which had churches built over them. Some of these were lamps that burned continuously; others were votive offerings of the faithful. This same honor was later extended to include pictures and images of saints.
No lights at all, however, were placed on the altar itself, which was considered too sacred to bear anything more than what was actually needed for the celebration of the Eucharist.
The fourth-century also witnessed the beginning of the practice of burning at least some of the lamps at the altar by day as well as by night—and not just at service time—a practice which is the basis of the tradition, which lasted for centuries, that at least one lamp should burn continuously in every church. (This tradition is still faithfully observed in many Lutheran churches, and should not be confused with the custom of burning a lamp before the reserved sacrament—a practice which was unknown before the thirteenth century.)
Such lavish displays of light were not, of course, possible everywhere, and especially not in the hundreds of small country churches built in the following centuries. For many, probably most of them, the single, ever-burning lamp provided the norm. Additional lights, as needed and available, were used in service time, and on festivals, extra lights were added.
None of the lights mentioned thus far, it should be noted, are specifically connected with the celebration of the Eucharist. The only special use of light at that service was the practice of carrying candles at the reading of the gospel.
It was not until the eleventh century that candles were placed on the altar itself, a practice that was originally confined to the greatest festivals. These candles were lighted for the morning and evening services as well as the Eucharist and were removed at the end of the feast. This same period also saw a change in the shape of altars, from that of a cube to a shallow object as much as twelve feet long. Far more space was available than was needed for the vessels and altar book; and in many (though not all) churches, candlesticks, in varying numbers, gradually appeared to fill up the space. In larger churches, elaborate rules were devised, specifying the number of candles to be lighted on or about the altar on particular occasions.
Much of the polemic of the Protestant Reformers was directed against lights, especially those which burned before images and relics—practices which had, indeed, given rise to many superstitions. The English Injunctions of 1547 demanded the removal of all lights except for “two upon the high altar, before the sacrament.” Attempts to abolish these as well were thwarted by the death of King Edward and the accession of the Roman Catholic Queen Mary.
The reign of Elizabeth I saw the disappearance of candles from the altars of virtually all Anglican parish churches. The use of two, however, was carefully preserved in chapels royal, in most cathedrals and college chapels, and in the private chapels of bishops and lay nobles. In some places, at least, they were lighted at all services, not only at Holy Communion, and in other places (or during certain periods) were treated merely as decorations, and not lighted at all except when actually necessary.
The general recovery of the use of lights in Anglican churches occurred in the nineteenth century, which also introduced a distinction, unknown to history, between “eucharistic candles” (two candles placed on the altar itself and lighted only at celebrations of the Eucharist) and “office lights” (the number of which sometimes suggested that Morning Prayer was more deserving of a great display of lights than the Holy Eucharist). The continuance of that distinction is not recommended.
As the preceding summary indicates, there has been no consistent tradition with regard to the use of candles. The use recommended here, as a norm, is the burning of two candles at all services. These lights may be placed on the altar itself or on the floor at either end of it.
Alternatively, two torches may be used. These are carried in the entrance procession, placed in stands on the floor at either end of the altar, used at the gospel procession, and carried during the procession out. At services at which there are no servers to carry them, they are put in place before the rite begins.
If a larger number of candles is desired, torches may be used in addition to the two candles which burn on or near the altar. In some places, processional candlesticks are used in place of torches. These are tall lightweight candlesticks, carried with one hand under the base and the other around the candlestick itself. When not being carried they are placed on the credence, or on the floor, or on a convenient shelf or shelves.
Where space permits, the use of additional lights on the principal feasts and in festal seasons is suitable. Such candles may be placed, for example, in standard candlesticks on the floor of the chancel, or in sconces on the walls. In some buildings, extra lights may also be placed in the nave. Such candle holders should not, however, be considered as fixed ornaments, and should be removed from the church in seasons when they will not be used.
Traditionally, candles used in church, and especially those on or about the altar, are made of beeswax. The Episcopal Church does not, however, have any rules on the subject, and other substances may be used as well.
In some churches, because of drafts, the use of “followers” on candles is a necessity. Metal ones, however, diminish the beauty of candles by obscuring the glow that the flame casts into the top of the candles themselves. When needed, therefore, clear glass or plastic followers should be preferred. Whenever possible, it is desirable that candles that are burning at the conclusion of a service remain lighted until the congregation has departed.
During the fifty days of Easter, the paschal candle is lighted for all services. The most suitable place for it is near the ambo. At other times it is appropriately placed near the font and lighted whenever baptism is administered. The prayer book also provides for its use at funerals (p. 467).
In planning new churches, and in remodeling old ones, it is suggested that consideration be given to recovering the practice of hanging lamps over or in front of the altar, either singly or in a cluster. Such lamps may be lighted for all regular services, or the use of some or all may be reserved for the more festal occasions.
The burning of a lamp before a picture or icon of the patron or some other saint or of the Virgin and Child (at least on occasion) is an attractive practice and is not today likely to be the cause of superstition.