| Devotion to Our Lady |
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CANDLES AND CANDLEMAS
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ARTICLE 1
Christ the Light of the World makes Christians the Light of the World In the Beginning … was Darkness
“In the beginning God created Heaven, and earth. And the earth was void and empty, and darkness was upon the face of the deep; and the spirit of God moved over the waters. And God said: ‘Be light made!’ And light was made. And God saw the light that it was good; and he divided the light from the darkness. And he called the light Day, and the darkness Night; and there was evening and morning one day” (Genesis 1:1-5). “In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was made nothing that was made. In Him was life, and the life was the Light of men ... That was the true Light, which enlighteneth every man that cometh into this world! ... And the light shineth in darkness, and the darkness did not comprehend it ” (John 1:1-9). “And when His parents brought in the Child Jesus, to do for Him according to the custom of the law, Simeon also took Him into his arms, and blessed God, and said: ‘Now Thou dost dismiss Thy servant, O Lord, according to Thy word in peace―because my eyes have seen Thy salvation, which Thou hast prepared before the face of all peoples―a light to the revelation of the Gentiles, and the glory of Thy people Israel’” (Luke 2:27-32). “I am the light of the world―he that followeth Me, walketh not in darkness, but shall have the light of life!” (John 8:12). “As long as I am in the world, I am the Light of the world!” (John 9:5). “You are the light of the world! A city seated on a mountain cannot be hid! Neither do men light a candle and put it under a bushel, but upon a candlestick, that it may shine to all that are in the house. So let your light shine before men, that they may see your good works, and glorify your Father Who is in Heaven!” (Matthew 5:14-16). February 2nd Known as “Candlemas Day” and the “Festival of Lights” If you count 40 days after the celebration of Christmas, the fortieth day falls on February 2nd. Early on, the Church marked that day with a special feast and it is the final “Baby Jesus” day in the liturgical calendar before the celebration of Lent―for the Nativity Scenes are removed at the end of this day, bringing to an end Christmastide, the 40-day Christmas liturgical cycle― the Christmas–Epiphany season. The feast that falls on February 2nd has many different names in the Catholic Church. It has been called the Feast of the Presentation of the Lord, the Feast of the Purification of the Blessed Virgin Mary and, perhaps more familiarly, Candlemas or Candlemas Day (also spelled Candlemass). Each name highlights a different aspect of the feast that the Church celebrates. The feast is based upon the Gospel account by St. Luke (2:22–40), of the presentation of the Infant Jesus in the Temple, which was an action in accordance with Leviticus 12, whereby a woman was to be purified by presenting lamb as a burnt offering, and either a young pigeon or dove as sin offering, 33 days after a boy’s circumcision. The feast of Our Lord’s Circumcision was traditionally celebrated on January 1st and so, 33 days after the celebration of Our Lord’s Circumcision, falls on February 2nd, which is traditionally the 40th day of and the conclusion of the Christmas liturgical cycle. The Gospel of St. Luke records St. Simeon as referring to Our Lord as the Light that will illumine the world. It is this context―being the “Light of the World”―that candles are blessed and used on this day, as well as being stored for use for the rest of the year in both church and home. Candle production would peak at this time, as everyone made as much as they could of their annual candle requirements for the coming year―remember, there was no electricity and no electric light bulbs until more than 1,900 years after the birth of Our Lord! People would bring their supplies of candles to the church to have them blessed on this day. A Multi-Faceted Feast The fact that this feast day is called Candlemas Day, owes itself not so much as to the candles themselves (which are blessed at Mass―hence “Candle” “Mass”), it is primarily a feast of “The Light of World” which the candle merely represents―which is Jesus Christ―and without Whom the candles would be meaningless. February 2nd is called the Feast of the Purification of the Blessed Virgin Mary, on account of an ancient Mosaic law explained in Leviticus. “[If a woman conceives, and bears a child she shall be unclean] And when the days of her purification are expired, for a son, or for a daughter, she shall bring to the door of the tabernacle of the testimony, a lamb of a year old for a holocaust, and a young pigeon or a turtle for sin, and shall deliver them to the priest―who shall offer them before the Lord, and shall pray for her, and so she shall be cleansed from the issue of her blood. This is the law for her that beareth a man-child, or a maid-child.” (Leviticus 12:6-7). Mary, being a faithful Jewess, abided by the Law and did what was required of her. After 40 days had passed from the time of her giving birth, she approached the priest with the proper offering to be declared “clean.” The liturgical feast of February 2nd is also called the Feast of the Presentation of the Lord, and again corresponds to an ancient Jewish practice of presenting the first-born to God. “Whatsoever is firstborn of all flesh, which they offer to the Lord, whether it be of men, or of beasts, shall belong to thee: only for the firstborn of man thou shalt take a price, and every beast that is unclean thou shalt cause to be redeemed” (Numbers 18:15). As a result, Mary and Joseph brought with them Jesus, as St. Luke narrates, “And when the time came for their purification according to the law of Moses, they brought [Jesus] up to Jerusalem to present Him to the Lord (as it is written in the law of the Lord, ‘Every male that opens the womb shall be called holy to the Lord’)” (Luke 2:22-23). The Purification of the Blessed Virgin Mary “The days of her purification, according to the law of Moses, were accomplished” (Luke 2:22). Forty days after the birth of the infant God, Mary and Joseph go from Bethlehem to Jerusalem to comply with the requirements of the law. Let us contemplate them departing from the sacred cave which witnessed the birth of the Savior, and from the city of David, which their sojourn there had made one of the principal cities, not only of the kingdom of Juda, but of the whole world. What sentiments penetrate their hearts during that journey! They carry, by turns, the divine Infant, on whom they lavish the most tender affections, while they adore Him with all the ardor of their souls. They know what a treasure they bear; that, even at that moment, these words of the prophet Isaiah could be repeated: “Arise, be enlightened, O Jerusalem; for thy light is come, and the glory of the Lord is risen upon thee” (Isaias 60:1). Who can express the emotions that thrilled the Heart of the Most Blessed Virgin on approaching and beholding the Temple in which she was formerly presented to God, as her adorable Son is now about to present Himself, and in which she had passed, we may say, the whole of her youth? She returns there, and thus accomplishes what had been prefigured by the dove returning to the ark with the olive-branch (the symbol of that peace which Heaven gave to the Earth), for the Immaculate Virgin carries with her Him who gives peace to the world, Him over whose cradle the angels sang: “And on Earth peace to men of good will” (Luke 2:14), and whom the prophet calls the “Prince of peace” (Isaias 9:6). Yes, she returns to the Temple, but bearing in her arms the Messias, that Son of promise for whose coming she had there so fervently prayed, that holy victim of whom all the victims of the Mosaic law were but prophetic symbols, that Supreme Pontiff in whose footsteps all nations might enter into the Holy of Holies, and in whom all symbolical religion ended. She returned there, but accompanied by that Angel of the Covenant announced by the prophet (Malachias 3:1), and who alone was to be the greatest glory of the Temple. Oh, what emotions possess her soul as she crosses the steps of the sacred edifice, entering therein as the triumphal bearer and carrier of the Divinity! Mary enters into the Temple to perform there the ceremony of legal purification, and, at the same time, to present the Infant God to His heavenly Father. The Purification of Mary was not Necessary―Yet She Humbly Undergoes It She was not bound to observe the first of these ceremonies, for, as St. Bernard expresses it, she could say: “What need have I of purification? Why should I stop at the vestibule of the Temple, I whose virginal womb has become the Temple of the Holy Ghost Himself, and by whom has been given to the world the Lord God, who is the Master of the Temple?” Does it not seem that she ought to have dispensed with this ceremony for the glory even of her Son? In confounding herself with other women did she not, in fact, confound Him with other infants, and thereby give cause for doubt as to His divine origin? “Assuredly, O Blessed Virgin,” adds St. Bernard: “you had no need of purification, and that law was not made for you. But had your Son need of circumcision? Ah! Be among women as one of them, since your Son has condescended to enroll Himself in the number of the children of men.” Mary did not avail herself of that which, in the eyes of God, would have exempted her from the ceremony of the law. She knew that it was required of every mother, and, without stopping to ask whether she was bound by the law, she obeyed it at the proper time and in the manner prescribed. She does not seek for immunities. Laying aside her prerogative, she humbly mingles with the crowd. Setting before her mind her duties as a daughter of Juda, she simply fulfills them, without troubling herself about her privilege of Virgin Mother or of Mother of God. As by His circumcision, her Son shows Himself a faithful observer of the most painful precept of the law, so she proves herself equally faithful in observing its most humiliating one. Besides, her desire is to be forgotten by men, and the ceremony of purification serves her as a means of concealing the wonderful gifts lavished upon her. Thus, as St. Augustine remarks: “Grace raises her above the law, but humility makes her obedient to it.” |
ARTICLE 2
Purified by Humble Acceptance of God's Laws
Purified by Humble Acceptance of God's Laws
The Purification of Humility
O prodigy of humility, which should fill men and angels with astonishment and admiration! Mary is purified! But, O Holy Virgin, are you not more pure than the azure of the heavens? You who, from your Immaculate Conception, have been endowed with grace more excellent than that of the Cherubim; you, whom the Holy of Holies, the Sun of Justice, has clothed with His own brightness; you to whom the Most High has said: “Thou art all fair, O my love, and there is not a spot in thee” (Canticles 4:7). O incomparable act of humility! The Mother of the King of Glory, of Him who was begotten before the morning star, appears as any other mother of the unhappy children of Adam! What an example does it not hold up for our imitation! What a condemnation of the refinements and pride of our self-love! What more effective lesson to teach us to observe not only what is commanded but also to hearken to the counsel we may receive?
In the ceremony of purification Mary presents her offering, but it is the offering of the poor. Nor is she ashamed of it. On the contrary, her humility and her Faith make her piously proud of it. Does she not know how great are the privileges which poverty procures? Does she not see that it is so highly esteemed by the Savior that He will make it His inseparable companion?
The Most Glorious Virgin appears, then, to us in this mystery a perfect model of obedience, humility, and poverty; that is to say, of the virtues which ought, in a special manner, to characterize us, who have renounced the world for a life of self-denial and obedience.
Let us resolve to walk faithfully in the footsteps of our good Mother, and to excite in our hearts those virtues which we admire in her. What motives appeal to us to do so, whether we are Christians, or, even more powerfully, if we are Priests or Religious. Let us then, in seriousness and at once, commence the good work.
Purification by the Law of God
Let us love the law of God and scrupulously observe it. Let us never forget that the rules of our family home life, or the rules of our workplace, or the rules of the school, or the civil laws―all of them must be an expression and reflection of the Laws of God and in agreement with the Laws of God― and that we should always yield to them with a willing and cheerful obedience. Let us submit to their yoke with willing hearts, for it is the yoke of Jesus Christ, which we ought to take upon ourselves, because by it, as our blessed Lord Himself assures us, we shall find rest for our souls.
Let us not badger our Superiors for dispensations and privileges, but rather guard against self-love, the love of lazy ease and comfort, which so often seeks out foolish pretexts and plausible reasons for exemptions from such or such an exercise, or for the omission of this or that duty. Oh, how we should here tremble at this illusion! It is on this account we should always take the safest course, and that is the path of doing more rather than less, praying more rather than less, thinking less of ourselves and more of our unworthiness, and, imitating Our Lady by an entire submission to God’s Law as expressed in human laws, rules and regulations―providing that they agree, conform and reflect God’ Law―for, as Holy Scripture says: “We ought to obey God, rather than men” (Acts 5:29).
Let us be scrupulously obedient to our Superiors, and in this let us be actuated by motives of Faith. It is God who, by their ministry, makes known to us what He requires of us; let us perform, then, every duty with simplicity, earnestness, and love. Let us strive to acquire the practice of humility; let us always seek occasions to humble ourselves before God and men, remembering, alas, how full of misery we are and how much burdened with sin. Let us fervently ask, through the intercession of Mary, that our souls may be purified from every stain of sin, that we may persevere in the grace of God, advance daily in virtue, and approach more and more closely to the model of our good Mother, until we finally obtain in Heaven that glorious reward which God has prepared for those who, while living, conformed to that sublime model of sanctity.
Presentation of the Infant Jesus in the Temple
“They carried Him to Jerusalem to present Him to the Lord” (Luke 2:22). In order to perpetuate among the Jews the remembrance of the passage of the destroying angel, who, for their deliverance, had struck with death the first-born of the Egyptians, the Lord had ordained that the first-born of the children of Israel should be offered to Him in the Temple, and afterwards ransomed with a sum of money.
To comply with this ordinance, Joseph and Mary, carrying the Divine Infant, repair to Jerusalem, to which might be addressed the words which the Church employs in her office: “Prepare thyself, O Sion, and receive the Christ, the Lord. Salute Mary, who carries the King of Glory, the new light! The Virgin tarries, bearing in her arms her Son, begotten before the morning star” (Liturgy: Procession for the feast of the Purification).
Accompanied by Joseph, her virginal spouse, Mary enters into the Temple. “She approaches the altar,” says St. Alphonsus Liguori: “and there, filled with modesty, humility, and devotion, she offers her Son to the Most High.”
How consoling to the pious soul, how sublime, is the aspect in which she now appears! Is she not herself a sacred altar, on which is placed the Divine Victim of our redemption? Does she not perform, as it were, the duties of a priest, offering to God, in her own name, and in behalf of all men, Him, through Whom alone Earth and Heaven are again reconciled? “No,” says St. Epiphanius: “I do not fear to give to Mary the name of Priest as well as that of Altar.”
Let us contemplate that Most Holy Mother of the Savior kneeling in prayer before the sacred altar, raising up toward Heaven her Divine Son―Who is the true victim of holocaust, of thanksgiving, of expiation, and of supplication―adoring, blessing, and imploring the Father through Him, Whom He has appointed the only Mediator between Him and the world. O sublime prayer and offering of Mary! Who can conceive its excellence? Who can estimate the treasures of grace which it brings down upon the Earth, and which furnish to mankind so just an occasion to exclaim with David: “We have received Thy mercy, O God, in the midst of Thy Temple” (Psalm 47:10).
You Can Present Jesus to God in the Holy Sacrifice of the Mass
In the meantime, the ceremony of presentation is finished by the ministry of the priest designated for that purpose. The Infant God is offered, or rather offers Himself, to His Father. Have we not here that sacrifice of Juda and Jerusalem which was to be infinitely pleasing to the Lord? “And the sacrifice of Juda and of Jerusalem shall please the Lord, as in the days of old, and in the ancient years” (Malachias 3:4). Does not the Son of God, as the Victim, glorify His Heavenly Father in the most perfect manner? Is this not true of every Holy Sacrifice of the Mass?
He adores Him, and renders Him homage worthy of His supreme majesty and of His sovereign power. By His very humiliations He speaks the words of the royal prophet: “Great is the Lord, and exceedingly to be praised in the city of our God, in His holy mountain” (Psalm 47:2). He praises Him for all the blessings of nature, of grace, and of glory which He has bestowed, or shall bestow, upon angels and men―and particularly for the incomparable blessings which He has lavished upon Mary, His Most Holy Mother.
He implores mercy for sinners, whose Mediator He has become, and He asks their forgiveness through the merits of that divine blood of which He has already made an offering, to be completed by the grand sacrifice of Calvary. In like manner He prays for the establishment, the preservation, and the propagation of the Church, by means of which He will remedy all the evils of humanity here below, and in the world to come build up the city of the elect.
Yes, this is what the infant God does at this moment of grace; and Mary, whose Heart is so closely united to that of her adorable Son, offers Him to the Father for the same purposes that He offers Himself for, with sentiments of piety and fervor which delight the heavenly hosts.
A Mother Sacrifices Her Child
But let us here consider the greatness and the heroism of the sacrifice which Mary makes to the Lord. Other mothers, in presenting their first-born male child as a victim, know that it is a ceremony without any consequences to the child, and that he can be effectually ransomed by the prescribed gift. But this was not the case with Mary. She knew that none of the children offered, up to that day, was the victim that God would accept; that her divine Son was the only victim of propitiation that could satisfy for the sins of the world, and that He must give His life in order that men may be saved.
In offering Him, therefore, to God she consents to the bloody sacrifice of Calvary, and, through her love for us, she subscribes in advance the sentence which was to condemn Him to death. She has before her mind the reflection that when He will be given back it will be only as a deposit, and that she must again deliver Him when the half of that great week shall arrive in which, according to Daniel (Daniel 9:26-27), Christ was to be sacrificed; and thus in placing Him in the hands of the priest, she placed Him, in a certain sense, on the arms of the cross. As she gave, at the moment of the annunciation, her consent to the incarnation of the Messias, which was the subject of the angel’s visit, so, on the day of the presentation, she ratified, so to speak, the treaty of the Savior’s passion of which that day was in truth a figure, and, as it were, a first preparation (Bossuet).
The infant God is ransomed by Joseph and Mary, but the repurchase is only figurative; He remains the victim devoted to death. “A day will come,” says St. Bernard, when it will no longer be in the Temple nor in the arms of Simeon He will be offered, but outside the city and on the arms of the cross; when He will not only not be ransomed, but when He will ransom men by the effusion of His blood. That will be His evening sacrifice: this is only His morning oblation. But in both the words of the prophet will be realized: ‘He was offered because it was His own will’ (Isaias 53:7).”
Mary, like her Son, and from the same motives, wishes both sacrifices, and in the Temple, as later on Calvary, she delivers Him up to divine justice for the expiation of the sins of the world. In offering Him she also offers herself, that she may be, like Him and through Him, a victim of adoration, thanksgiving, reparation, and prayer. She unites herself with Him that she may share His labors, His sufferings, His griefs, and one day ascend with Him the altar of His bloody immolation.
O admirable Virgin, so justly called by the Fathers of the Church the restorer of the human race, how much you have loved us! You consent that for us, miserable sinners, the infant God whom you clasp in your arms, and whom you love with a tenderness incomprehensible even to the most affectionate of mothers, shall be a victim in our place, and wash with His blood the stains of our iniquities. Your Heart is an abyss of charity, generosity, and courage, and the most perfect image of that of your divine Son.
Let us honor with the most profound respect, and, with sentiments of the most lively gratitude, glorify Mary presenting her divine Son to the Lord, performing, in the name of the Church, that ministry of grace, the source of so many spiritual blessings. Let us admire her dispositions of piety, fervor, charity, and courage. Let us frequently recall them to our minds, and endeavor to excite similar dispositions in our own hearts, so that we may attain that degree of perfection to which, in our holy state, we should all aspire. In union with her, let us offer Jesus to God His Father, and let us offer ourselves with Him. Let us, in a special manner, have this intention when we recite the offerings of the Holy Childhood, when we assist at the Holy Sacrifice of the Mass, of which the mystery of the presentation was a figure, when we possess in our hearts, by Holy Communion, the same divine Infant that Mary had in her arms. Oh! Then, especially let us endeavor to pray as she prayed; let us adore, love, bless, and implore the Father through the Son, whom we possess in our hearts as on an altar, and from which He asks mercy for us.
O prodigy of humility, which should fill men and angels with astonishment and admiration! Mary is purified! But, O Holy Virgin, are you not more pure than the azure of the heavens? You who, from your Immaculate Conception, have been endowed with grace more excellent than that of the Cherubim; you, whom the Holy of Holies, the Sun of Justice, has clothed with His own brightness; you to whom the Most High has said: “Thou art all fair, O my love, and there is not a spot in thee” (Canticles 4:7). O incomparable act of humility! The Mother of the King of Glory, of Him who was begotten before the morning star, appears as any other mother of the unhappy children of Adam! What an example does it not hold up for our imitation! What a condemnation of the refinements and pride of our self-love! What more effective lesson to teach us to observe not only what is commanded but also to hearken to the counsel we may receive?
In the ceremony of purification Mary presents her offering, but it is the offering of the poor. Nor is she ashamed of it. On the contrary, her humility and her Faith make her piously proud of it. Does she not know how great are the privileges which poverty procures? Does she not see that it is so highly esteemed by the Savior that He will make it His inseparable companion?
The Most Glorious Virgin appears, then, to us in this mystery a perfect model of obedience, humility, and poverty; that is to say, of the virtues which ought, in a special manner, to characterize us, who have renounced the world for a life of self-denial and obedience.
Let us resolve to walk faithfully in the footsteps of our good Mother, and to excite in our hearts those virtues which we admire in her. What motives appeal to us to do so, whether we are Christians, or, even more powerfully, if we are Priests or Religious. Let us then, in seriousness and at once, commence the good work.
Purification by the Law of God
Let us love the law of God and scrupulously observe it. Let us never forget that the rules of our family home life, or the rules of our workplace, or the rules of the school, or the civil laws―all of them must be an expression and reflection of the Laws of God and in agreement with the Laws of God― and that we should always yield to them with a willing and cheerful obedience. Let us submit to their yoke with willing hearts, for it is the yoke of Jesus Christ, which we ought to take upon ourselves, because by it, as our blessed Lord Himself assures us, we shall find rest for our souls.
Let us not badger our Superiors for dispensations and privileges, but rather guard against self-love, the love of lazy ease and comfort, which so often seeks out foolish pretexts and plausible reasons for exemptions from such or such an exercise, or for the omission of this or that duty. Oh, how we should here tremble at this illusion! It is on this account we should always take the safest course, and that is the path of doing more rather than less, praying more rather than less, thinking less of ourselves and more of our unworthiness, and, imitating Our Lady by an entire submission to God’s Law as expressed in human laws, rules and regulations―providing that they agree, conform and reflect God’ Law―for, as Holy Scripture says: “We ought to obey God, rather than men” (Acts 5:29).
Let us be scrupulously obedient to our Superiors, and in this let us be actuated by motives of Faith. It is God who, by their ministry, makes known to us what He requires of us; let us perform, then, every duty with simplicity, earnestness, and love. Let us strive to acquire the practice of humility; let us always seek occasions to humble ourselves before God and men, remembering, alas, how full of misery we are and how much burdened with sin. Let us fervently ask, through the intercession of Mary, that our souls may be purified from every stain of sin, that we may persevere in the grace of God, advance daily in virtue, and approach more and more closely to the model of our good Mother, until we finally obtain in Heaven that glorious reward which God has prepared for those who, while living, conformed to that sublime model of sanctity.
Presentation of the Infant Jesus in the Temple
“They carried Him to Jerusalem to present Him to the Lord” (Luke 2:22). In order to perpetuate among the Jews the remembrance of the passage of the destroying angel, who, for their deliverance, had struck with death the first-born of the Egyptians, the Lord had ordained that the first-born of the children of Israel should be offered to Him in the Temple, and afterwards ransomed with a sum of money.
To comply with this ordinance, Joseph and Mary, carrying the Divine Infant, repair to Jerusalem, to which might be addressed the words which the Church employs in her office: “Prepare thyself, O Sion, and receive the Christ, the Lord. Salute Mary, who carries the King of Glory, the new light! The Virgin tarries, bearing in her arms her Son, begotten before the morning star” (Liturgy: Procession for the feast of the Purification).
Accompanied by Joseph, her virginal spouse, Mary enters into the Temple. “She approaches the altar,” says St. Alphonsus Liguori: “and there, filled with modesty, humility, and devotion, she offers her Son to the Most High.”
How consoling to the pious soul, how sublime, is the aspect in which she now appears! Is she not herself a sacred altar, on which is placed the Divine Victim of our redemption? Does she not perform, as it were, the duties of a priest, offering to God, in her own name, and in behalf of all men, Him, through Whom alone Earth and Heaven are again reconciled? “No,” says St. Epiphanius: “I do not fear to give to Mary the name of Priest as well as that of Altar.”
Let us contemplate that Most Holy Mother of the Savior kneeling in prayer before the sacred altar, raising up toward Heaven her Divine Son―Who is the true victim of holocaust, of thanksgiving, of expiation, and of supplication―adoring, blessing, and imploring the Father through Him, Whom He has appointed the only Mediator between Him and the world. O sublime prayer and offering of Mary! Who can conceive its excellence? Who can estimate the treasures of grace which it brings down upon the Earth, and which furnish to mankind so just an occasion to exclaim with David: “We have received Thy mercy, O God, in the midst of Thy Temple” (Psalm 47:10).
You Can Present Jesus to God in the Holy Sacrifice of the Mass
In the meantime, the ceremony of presentation is finished by the ministry of the priest designated for that purpose. The Infant God is offered, or rather offers Himself, to His Father. Have we not here that sacrifice of Juda and Jerusalem which was to be infinitely pleasing to the Lord? “And the sacrifice of Juda and of Jerusalem shall please the Lord, as in the days of old, and in the ancient years” (Malachias 3:4). Does not the Son of God, as the Victim, glorify His Heavenly Father in the most perfect manner? Is this not true of every Holy Sacrifice of the Mass?
He adores Him, and renders Him homage worthy of His supreme majesty and of His sovereign power. By His very humiliations He speaks the words of the royal prophet: “Great is the Lord, and exceedingly to be praised in the city of our God, in His holy mountain” (Psalm 47:2). He praises Him for all the blessings of nature, of grace, and of glory which He has bestowed, or shall bestow, upon angels and men―and particularly for the incomparable blessings which He has lavished upon Mary, His Most Holy Mother.
He implores mercy for sinners, whose Mediator He has become, and He asks their forgiveness through the merits of that divine blood of which He has already made an offering, to be completed by the grand sacrifice of Calvary. In like manner He prays for the establishment, the preservation, and the propagation of the Church, by means of which He will remedy all the evils of humanity here below, and in the world to come build up the city of the elect.
Yes, this is what the infant God does at this moment of grace; and Mary, whose Heart is so closely united to that of her adorable Son, offers Him to the Father for the same purposes that He offers Himself for, with sentiments of piety and fervor which delight the heavenly hosts.
A Mother Sacrifices Her Child
But let us here consider the greatness and the heroism of the sacrifice which Mary makes to the Lord. Other mothers, in presenting their first-born male child as a victim, know that it is a ceremony without any consequences to the child, and that he can be effectually ransomed by the prescribed gift. But this was not the case with Mary. She knew that none of the children offered, up to that day, was the victim that God would accept; that her divine Son was the only victim of propitiation that could satisfy for the sins of the world, and that He must give His life in order that men may be saved.
In offering Him, therefore, to God she consents to the bloody sacrifice of Calvary, and, through her love for us, she subscribes in advance the sentence which was to condemn Him to death. She has before her mind the reflection that when He will be given back it will be only as a deposit, and that she must again deliver Him when the half of that great week shall arrive in which, according to Daniel (Daniel 9:26-27), Christ was to be sacrificed; and thus in placing Him in the hands of the priest, she placed Him, in a certain sense, on the arms of the cross. As she gave, at the moment of the annunciation, her consent to the incarnation of the Messias, which was the subject of the angel’s visit, so, on the day of the presentation, she ratified, so to speak, the treaty of the Savior’s passion of which that day was in truth a figure, and, as it were, a first preparation (Bossuet).
The infant God is ransomed by Joseph and Mary, but the repurchase is only figurative; He remains the victim devoted to death. “A day will come,” says St. Bernard, when it will no longer be in the Temple nor in the arms of Simeon He will be offered, but outside the city and on the arms of the cross; when He will not only not be ransomed, but when He will ransom men by the effusion of His blood. That will be His evening sacrifice: this is only His morning oblation. But in both the words of the prophet will be realized: ‘He was offered because it was His own will’ (Isaias 53:7).”
Mary, like her Son, and from the same motives, wishes both sacrifices, and in the Temple, as later on Calvary, she delivers Him up to divine justice for the expiation of the sins of the world. In offering Him she also offers herself, that she may be, like Him and through Him, a victim of adoration, thanksgiving, reparation, and prayer. She unites herself with Him that she may share His labors, His sufferings, His griefs, and one day ascend with Him the altar of His bloody immolation.
O admirable Virgin, so justly called by the Fathers of the Church the restorer of the human race, how much you have loved us! You consent that for us, miserable sinners, the infant God whom you clasp in your arms, and whom you love with a tenderness incomprehensible even to the most affectionate of mothers, shall be a victim in our place, and wash with His blood the stains of our iniquities. Your Heart is an abyss of charity, generosity, and courage, and the most perfect image of that of your divine Son.
Let us honor with the most profound respect, and, with sentiments of the most lively gratitude, glorify Mary presenting her divine Son to the Lord, performing, in the name of the Church, that ministry of grace, the source of so many spiritual blessings. Let us admire her dispositions of piety, fervor, charity, and courage. Let us frequently recall them to our minds, and endeavor to excite similar dispositions in our own hearts, so that we may attain that degree of perfection to which, in our holy state, we should all aspire. In union with her, let us offer Jesus to God His Father, and let us offer ourselves with Him. Let us, in a special manner, have this intention when we recite the offerings of the Holy Childhood, when we assist at the Holy Sacrifice of the Mass, of which the mystery of the presentation was a figure, when we possess in our hearts, by Holy Communion, the same divine Infant that Mary had in her arms. Oh! Then, especially let us endeavor to pray as she prayed; let us adore, love, bless, and implore the Father through the Son, whom we possess in our hearts as on an altar, and from which He asks mercy for us.
ARTICLE 3
A Time of Candles
A Time of Candles
The Purification, Presentation and Sacrifice of Candles
The humble candle sums up what has been said above of the Purification of the Blessed Virgin Mary and the Presentation of the Infant Jesus in the Temple. Before looking at the symbolism of candles in particular, let us briefly look at the history of the candle. The candle is relative a latecomer on scene of light! The new kids on the block were the later born gaslights and electric lights, but funnily enough the candle did not come to light much before the year 200 BC—as far we know, but then, what do we know!?! Man’s knowledge, though he thinks it is great, is quite paltry in reality! Anyhow, that’s what they say—around 200 BC. It is also thought that the earliest known candles were made from whale-fat by the Chinese, during the Qin Dynasty (221–206 BC). In India, wax from boiling cinnamon was used for temple candles. In parts of Europe, the Middle-East and Africa, where lamp-oil made from olives was readily available, candle making remained unknown until the early Middle-Ages. Even today, some Catholic churches and chapels still prefer to burn olive-oil for their sanctuary (tabernacle) lights. Candles were primarily made from tallow and beeswax until about 1850, but since then have been increasingly made from spermaceti, purified animal fats (stearin) and paraffin wax.
We Were Made to Burn
The candle is merely a form of light. It is a platform for light. It is the platform for fire, which is what gives life and purpose to the candle. After all, what good is candle if it is unlit. It only achieves its purpose once it is ‘on fire.’ A candle that is not on fire, or one that you cannot light, is like a soul without grace—absolutely useless. The soul without grace is fit for nothing, except to burn in Hell. In fact, every soul was made to burn! It will either burn with a love of God here on Earth; or it will have a lukewarm love heated-up as it burns in Purgatory; or it will have its rejection of love tormented as it burns in the fires of Hell.
Big, Small, Fat and Tall
What is important about the candle is not its size or shape, but its receptivity to the fire that wants to give it life. You can have big or small candles, thick or slender candles, short or tall candles—what matters is that they burn. Our Lord said: “I am come to cast fire on the Earth; and what will I, but that it be kindled?” (Luke 12:49). God appeared to Moses under the form of fire—God was the flame, the bush was the ‘candle’ that He used as a platform. The Holy Ghost came down upon Our Lady and the Apostles, at Pentecost, in the form of tongues of fire and used them as a platform—they must have looked like ‘human candles’ at that moment.
Jesus the Candle
That is what we are meant to be—human candles, just like Our Lord: “Jesus spoke to them, saying: I am the light of the world: he that followeth Me, walketh not in darkness, but shall have the light of life.” (John 8:12). “I am come a light into the world; that whosoever believeth in Me, may not remain in darkness” (John 12:46). “As long as I am in the world, I am the light of the world” (John 9:5). We speak of Jesus the Light coming at Christmas; and we light the Paschal Candle (which represents Jesus) at Easter. These things call to mind the words of St. John’s Gospel:
“In him was life, and the life was the light of men. And the light shineth in darkness, and the darkness did not comprehend it. There was a man sent from God, whose name was John. This man came for a witness, to give testimony of the light, that all men might believe through him. He was not the light, but was to give testimony of the light. That was the true light, which enlighteneth every man that cometh into this world. He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him, he gave them power to be made the sons of God” (John 1:4-12).
You Are a Candle for Christ
But it is not just Jesus who is the light of the world; we are also meant to be the light of the world. At Easter, we light our candles from the Paschal Candle; we get our light from the Paschal Candle, just as we get the light of Faith from Jesus, the divine light or divine Candle that came amongst us. And that light, that we get from Him, we cannot hide, for we, too, are the light of the world. He Himself told us this: “You are the light of the world. A city seated on a mountain cannot be hid. Neither do men light a candle and put it under a bushel, but upon a candlestick, that it may shine to all that are in the house. So let your light shine before men” (Matthew 5:14-16).
What was light in those days? There was no electric light! Light was fire! Light came from the flame! We even paint the sun as exuding flames of fire, ‘flames of light’ so to speak.
Faith, Hope and Charity
In darkness, with the assistance of light, we can see where we are going, we can see the obstacles that we could trip over, the light is our guide that keeps us safe and out of harm’s way. In this sense, the candle symbolizes our Faith. Our Faith enlightens us as to what to do and what to avoid. Likewise, if we are stuck in a dark cave without a light, things seem to be hopeless; but once we have a candle, then we also have hope that now we can see to emerge from the darkness that we find ourselves in. This links to the supernatural virtue of Hope. The flame of a candle also gives off warmth. This is symbolic of the supernatural virtue of Charity.
A Sign of the Presence of God
In Judaism, a perpetual light was kept burning in the Temple and the synagogues not only to ensure the ability to light other candles or oil lamps in the evening but also to show the presence of God (cf. Exodus 27:20-21 and Leviticus 24:24). Later, the Talmud prescribed a lit lamp at the Ark, where the Torah and other writings of Sacred Scripture were kept, to show reverence to the Word of God. (This practice probably influenced our own one of having a lit candle near the tabernacle to indicate the presence of and to show reverence for the Blessed Sacrament.)
Roman pagan culture also used candles in religious practice. Lit candles were used in religious and military processions, showing the divine presence, aid or favor of the gods. With the development of emperor worship, candles were also lit near his image as a sign of respect and reverence. Remember that by the time of Jesus, the emperor was considered divine and even given the titles Pontifex Maximus (high priest) and Dominus et Deus (Lord and God).
Christian Candles
Christians adapted the use of lit candles (or even oil lamps in the Eastern Roman Empire) for Mass, liturgical processions, evening prayer ceremonies, funeral processions and, again, to show reverence to the reserved Blessed Sacrament. Moreover, there is evidence that lit candles or oil lamps were burned at the tombs of saints, particularly martyrs, by the 200s, and before sacred images and relics by the 300s. St. Jerome (died 420), in his Contra Vigilantium, attested to this practice.
The light, then, is a symbol of Faith, truth, wisdom, virtue, grace, the divine life, charity, the ardor of prayer and the sacred presence which flow from Christ Himself.
Votive Candles
With this background, we can appreciate the usage of votive candles. Here, as in early Christian times, we light a candle before a statue or sacred image of our Lord or of a saint. Of course, we do not honor the statue or the image itself, but the one whom that statue or image represents. The light signifies our prayer offered in Faith coming into the light of God. With the light of Faith, we petition our Lord in prayer, or petition the saint to pray with us and for us to the Lord. The light also shows a special reverence and our desire to remain present to the Lord in prayer even though we may depart and go about our daily business.
Interestingly, in the Middle Ages, the symbolism of the votive candles was elaborated. St. Radigund (died 587) described a practice whereby a person would light a candle, or several candles, which equaled his own height, this was called “measuring to” such a saint. Although it may seem peculiar to us, this “measuring” actually reflects the idea of the candle representing the person in Faith who has come into the light to offer his prayer.
Also, some medieval spiritual writers expanded the imagery of the candle itself: bees wax symbolized the purity of Christ, the wick, the human soul of Christ, and the light His divinity. Also, the burning candle symbolized a sacrifice, which is made in both the offering of the prayer and the acceptance of the Lord’s Will.
In all, the usage of votive candles is a pious practice which continues today in many churches. The symbolism does remind us that prayer is a “coming into” the light of Christ, allowing our souls to be filled with His light, and letting that light burn on in our souls, even though we may return to our other activities.
The humble candle sums up what has been said above of the Purification of the Blessed Virgin Mary and the Presentation of the Infant Jesus in the Temple. Before looking at the symbolism of candles in particular, let us briefly look at the history of the candle. The candle is relative a latecomer on scene of light! The new kids on the block were the later born gaslights and electric lights, but funnily enough the candle did not come to light much before the year 200 BC—as far we know, but then, what do we know!?! Man’s knowledge, though he thinks it is great, is quite paltry in reality! Anyhow, that’s what they say—around 200 BC. It is also thought that the earliest known candles were made from whale-fat by the Chinese, during the Qin Dynasty (221–206 BC). In India, wax from boiling cinnamon was used for temple candles. In parts of Europe, the Middle-East and Africa, where lamp-oil made from olives was readily available, candle making remained unknown until the early Middle-Ages. Even today, some Catholic churches and chapels still prefer to burn olive-oil for their sanctuary (tabernacle) lights. Candles were primarily made from tallow and beeswax until about 1850, but since then have been increasingly made from spermaceti, purified animal fats (stearin) and paraffin wax.
We Were Made to Burn
The candle is merely a form of light. It is a platform for light. It is the platform for fire, which is what gives life and purpose to the candle. After all, what good is candle if it is unlit. It only achieves its purpose once it is ‘on fire.’ A candle that is not on fire, or one that you cannot light, is like a soul without grace—absolutely useless. The soul without grace is fit for nothing, except to burn in Hell. In fact, every soul was made to burn! It will either burn with a love of God here on Earth; or it will have a lukewarm love heated-up as it burns in Purgatory; or it will have its rejection of love tormented as it burns in the fires of Hell.
Big, Small, Fat and Tall
What is important about the candle is not its size or shape, but its receptivity to the fire that wants to give it life. You can have big or small candles, thick or slender candles, short or tall candles—what matters is that they burn. Our Lord said: “I am come to cast fire on the Earth; and what will I, but that it be kindled?” (Luke 12:49). God appeared to Moses under the form of fire—God was the flame, the bush was the ‘candle’ that He used as a platform. The Holy Ghost came down upon Our Lady and the Apostles, at Pentecost, in the form of tongues of fire and used them as a platform—they must have looked like ‘human candles’ at that moment.
Jesus the Candle
That is what we are meant to be—human candles, just like Our Lord: “Jesus spoke to them, saying: I am the light of the world: he that followeth Me, walketh not in darkness, but shall have the light of life.” (John 8:12). “I am come a light into the world; that whosoever believeth in Me, may not remain in darkness” (John 12:46). “As long as I am in the world, I am the light of the world” (John 9:5). We speak of Jesus the Light coming at Christmas; and we light the Paschal Candle (which represents Jesus) at Easter. These things call to mind the words of St. John’s Gospel:
“In him was life, and the life was the light of men. And the light shineth in darkness, and the darkness did not comprehend it. There was a man sent from God, whose name was John. This man came for a witness, to give testimony of the light, that all men might believe through him. He was not the light, but was to give testimony of the light. That was the true light, which enlighteneth every man that cometh into this world. He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him, he gave them power to be made the sons of God” (John 1:4-12).
You Are a Candle for Christ
But it is not just Jesus who is the light of the world; we are also meant to be the light of the world. At Easter, we light our candles from the Paschal Candle; we get our light from the Paschal Candle, just as we get the light of Faith from Jesus, the divine light or divine Candle that came amongst us. And that light, that we get from Him, we cannot hide, for we, too, are the light of the world. He Himself told us this: “You are the light of the world. A city seated on a mountain cannot be hid. Neither do men light a candle and put it under a bushel, but upon a candlestick, that it may shine to all that are in the house. So let your light shine before men” (Matthew 5:14-16).
What was light in those days? There was no electric light! Light was fire! Light came from the flame! We even paint the sun as exuding flames of fire, ‘flames of light’ so to speak.
Faith, Hope and Charity
In darkness, with the assistance of light, we can see where we are going, we can see the obstacles that we could trip over, the light is our guide that keeps us safe and out of harm’s way. In this sense, the candle symbolizes our Faith. Our Faith enlightens us as to what to do and what to avoid. Likewise, if we are stuck in a dark cave without a light, things seem to be hopeless; but once we have a candle, then we also have hope that now we can see to emerge from the darkness that we find ourselves in. This links to the supernatural virtue of Hope. The flame of a candle also gives off warmth. This is symbolic of the supernatural virtue of Charity.
A Sign of the Presence of God
In Judaism, a perpetual light was kept burning in the Temple and the synagogues not only to ensure the ability to light other candles or oil lamps in the evening but also to show the presence of God (cf. Exodus 27:20-21 and Leviticus 24:24). Later, the Talmud prescribed a lit lamp at the Ark, where the Torah and other writings of Sacred Scripture were kept, to show reverence to the Word of God. (This practice probably influenced our own one of having a lit candle near the tabernacle to indicate the presence of and to show reverence for the Blessed Sacrament.)
Roman pagan culture also used candles in religious practice. Lit candles were used in religious and military processions, showing the divine presence, aid or favor of the gods. With the development of emperor worship, candles were also lit near his image as a sign of respect and reverence. Remember that by the time of Jesus, the emperor was considered divine and even given the titles Pontifex Maximus (high priest) and Dominus et Deus (Lord and God).
Christian Candles
Christians adapted the use of lit candles (or even oil lamps in the Eastern Roman Empire) for Mass, liturgical processions, evening prayer ceremonies, funeral processions and, again, to show reverence to the reserved Blessed Sacrament. Moreover, there is evidence that lit candles or oil lamps were burned at the tombs of saints, particularly martyrs, by the 200s, and before sacred images and relics by the 300s. St. Jerome (died 420), in his Contra Vigilantium, attested to this practice.
The light, then, is a symbol of Faith, truth, wisdom, virtue, grace, the divine life, charity, the ardor of prayer and the sacred presence which flow from Christ Himself.
Votive Candles
With this background, we can appreciate the usage of votive candles. Here, as in early Christian times, we light a candle before a statue or sacred image of our Lord or of a saint. Of course, we do not honor the statue or the image itself, but the one whom that statue or image represents. The light signifies our prayer offered in Faith coming into the light of God. With the light of Faith, we petition our Lord in prayer, or petition the saint to pray with us and for us to the Lord. The light also shows a special reverence and our desire to remain present to the Lord in prayer even though we may depart and go about our daily business.
Interestingly, in the Middle Ages, the symbolism of the votive candles was elaborated. St. Radigund (died 587) described a practice whereby a person would light a candle, or several candles, which equaled his own height, this was called “measuring to” such a saint. Although it may seem peculiar to us, this “measuring” actually reflects the idea of the candle representing the person in Faith who has come into the light to offer his prayer.
Also, some medieval spiritual writers expanded the imagery of the candle itself: bees wax symbolized the purity of Christ, the wick, the human soul of Christ, and the light His divinity. Also, the burning candle symbolized a sacrifice, which is made in both the offering of the prayer and the acceptance of the Lord’s Will.
In all, the usage of votive candles is a pious practice which continues today in many churches. The symbolism does remind us that prayer is a “coming into” the light of Christ, allowing our souls to be filled with His light, and letting that light burn on in our souls, even though we may return to our other activities.
ARTICLE 4
The Role of Candles in the Church
The Role of Candles in the Church
Candles have always played a central part in divine worship—even in Old Testament times, though olive oil was the main source of illumination in the Mediterranean regions. Candles were made by the Romans beginning about 500 BC. These were true dipped candles and made from tallow. After the collapse of the Roman empire, trading disruptions made olive oil, the most common fuel for oil lamps, unavailable throughout much of Europe. As a consequence, candles became more widely used. Tallow (fat from cows or sheep), became the standard material used in candles in Europe. The unpleasant smell of tallow candles is due to the glycerine they contain. The smell of the manufacturing process was so unpleasant that it was banned by ordinance in several European cities. Beeswax was discovered to be an excellent substance for candle production without the unpleasant odor, but remained restricted in usage for the rich and for churches and royal events, due to their great expense.
The Catholic Encyclopedia entry for “Candles” is worth excerpting: “The Church, from a very early period, took candles into her service, just as she adopted many other things, indifferent in themselves, which seemed proper to enhance the splendor of religious ceremonial. The use of a multitude of candles and lamps was undoubtedly a prominent feature of the celebration of the Easter vigil, dating, we may believe, almost from Apostolic times. The ancient historian, Bishop Eusebius, speaks of the ‘pillars of wax’ with which Constantine transformed night into day, and Prudentius and other authors have left eloquent descriptions of the brilliance within the churches. The practice of setting candles upon the altar itself seems to be somewhat older than the twelfth century.
“The close association of lighted candles with the baptismal ceremony, which took place on Easter Eve, shows that the Christian symbolism of blessed candles was already making itself felt at that early date. This conclusion is further confirmed by the language of the Exultet, still used in our day on Holy Saturday for the blessing of the paschal candle. It is highly probable that St. Jerome himself composed such a praeconium paschale, and in this the idea of the supposed virginity of bees is insisted on, and the wax is therefore regarded as typifying in a most appropriate way the flesh of Jesus Christ born of a virgin mother. From this has sprung the further conception that the wick symbolizes more particularly the soul of Jesus Christ and the flame the Divinity which absorbs and dominates both. Thus the great paschal candle represents Christ, ‘the true light’, and the smaller candles are typical of each individual Christian who strives to reproduce Christ in his life.
“Candles were constantly used in the Roman Ceremonial from the seventh century and probably still earlier. These candles were placed upon the pavement of the sanctuary and not until much later upon the altars. 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. As regards material, the candles used for liturgical purposes should be of beeswax. This is adhered to on account probably of its symbolic reference to the flesh of Christ, as already explained. In the case of the paschal candle and the two candles which are of obligation at Mass, a decree of the Congregation of Rites (in 1904) decided that they must be of beeswax in “maxima parte”, which commentators have interpreted as meaning not less than 75%.” [Today, that has been reduced to the bare minimum of 51%, which is more of modern introduction and less expensive option―which says a lot for how much attention and expense we are prepared to give or not to give God]. (The Catholic Encyclopedia).
In the classic blessing of candles, the priest says: “Lord Jesus Christ, Son of the living God, bless + these candles at our lowly request. Endow them, Lord, by the power of the holy + cross, with a blessing from on high, you who gave them to mankind in order to dispel darkness. Let the blessing that they receive from the sign of the holy + cross be so effectual that, wherever they are lighted or placed, the princes of darkness may depart in trembling from all these places, and flee in fear, along with all their legions, and never more dare to disturb or molest those who serve you, the almighty God, who live and reign forever and ever. Amen.” (Roman Ritual).
There have been many prophecies concerning the so-called “Three Days of Darkness” that are supposed to occur at some point in the not too distant future. Blessed Anna Maria Taigi (1769-1837) had the following revealed to her: “God will send two punishments: one will be in the form of wars, revolutions and other evils; it shall originate on Earth. The other will be sent from Heaven. There shall come over the whole Earth an intense darkness lasting three days and three nights. Nothing can be seen, and the air will be laden with pestilence which will claim mainly, but not only, the enemies of religion. It will be impossible to use any man-made lighting during this darkness, except blessed wax candles. He, who out of curiosity, opens his window to look out, or leaves his home, will fall dead on the spot. During these three days, people should remain in their homes, pray the Rosary and beg God for mercy. All the enemies of the Church, whether known or unknown, will perish over the whole Earth during that universal darkness, with the exception of a few whom God will soon convert. The air shall be infected by demons who will appear under all sorts of hideous forms” (Prophecy of Bl. Anna Maria Taigi).
Another prophecy by the stigmatist, Marie-Julie Jahenny, also announced the so-called “Three Days of Darkness” during which the infernal powers will be loosed and will execute all the enemies of God. It is Our Lady who reveals these things to her: “The crisis will explode suddenly; the punishments will be shared by all and will succeed one another without interruption...” (January 4th, 1884) “The three days of darkness will be on a Thursday, Friday and Saturday―days of the Most Holy Sacrament, of the Cross and Our Lady―three days, less one night” … “The Earth will be covered in darkness, and Hell will be loosed upon Earth. Thunder and lightning will cause those who have no Faith or trust in My Power, to die of fear ... During these three days of terrifying darkness, no windows must be opened, because no one will be able to see the Earth and the terrible color it will have in those days of punishment without dying at once ... The sky will be on fire, the Earth will split ... During these three days of darkness let the blessed candle be lighted everywhere, no other light will shine ... No one outside a shelter will survive. The Earth will shake as at the judgment and fear will be great.” (December 8, 1882). “The candles of blessed wax, alone, will give light during this horrible darkness. One candle alone, will be enough for the duration of this night of Hell ... In the homes of the wicked and blasphemers these candles will give no light ... Everything will shake except the piece of furniture on which the blessed candle is burning. This will not shake. You will all gather around with the crucifix and my blessed picture. This is what will keep away this terror.”
Obviously, beeswax is the material you need to have for your blessed candles—especially in view of Our Lady’s warnings of the “Three Days of Darkness”—though for regular daily devotional use around the house, any material is fine. Always have your candles blessed—though the number of priests willing to give the proper blessing for an object is decreasing rapidly—a swish of the hand and a mumble is more and more the norm. As stated earlier, we will furnish a little booklet that will contain all the key blessings for all the key items. Since, beeswax is so fragile and breaks easily, you would do well to find, make, or improvise a container for the candles. A “Hurricane” glass sleeve of various dimensions can be purchased online―however, glass can be fragile, especially a glass tube that is not flush-against the candle as in a glass sanctuary lamp format. Aluminum tube would be the lightest, or a plastic tube would also work well. Making several smaller candles out of a longer one is also an option—in case you lose any.
ARTICLE 5
Candles in Darkness
Candles in Darkness
A Time of Candles
Before looking at the symbolism of candles in particular, let us briefly look at the history of the candle. The candle is relative a latecomer on scene of light! The new kids on the block were the later born gaslights and electric lights, but funnily enough the candle did not come to light much before the year 200 BC—as far we know, but then, what do we know!?! Man’s knowledge, though he thinks it is great, is quite paltry in reality! Anyhow, that’s what they say—around 200 BC. It is also thought that the earliest known candles were made from whale-fat by the Chinese, during the Qin Dynasty (221–206 BC). In India, wax from boiling cinnamon was used for temple candles. In parts of Europe, the Middle-East and Africa, where lamp-oil made from olives was readily available, candle making remained unknown until the early Middle-Ages. Even today, some Catholic churches and chapels still prefer to burn olive-oil for their sanctuary (tabernacle) lights. Candles were primarily made from tallow and beeswax until about 1850, but since then have been increasingly made from spermaceti, purified animal fats (stearin) and paraffin wax.
We Were Made to Burn
The candle is merely a form of light. It is a platform for light. It is the platform for fire, which is what gives life and purpose to the candle. After all, what good is candle if it is unlit. It only achieves its purpose once it is ‘on fire.’ A candle that is not on fire, or one that you cannot light, is like a soul without grace—absolutely useless. The soul without grace is fit for nothing, except to burn in Hell. In fact, every soul was made to burn! It will either burn with a love of God here on Earth; or it will have a lukewarm love heated-up as it burns in Purgatory; or it will have its rejection of love tormented as it burns in the fires of Hell.
Big, Small, Fat and Tall
What is important about the candle is not its size or shape, but its receptivity to the fire that wants to give it life. You can have big or small candles, thick or slender candles, short or tall candles—what matters is that they burn. Our Lord said: “I am come to cast fire on the Earth; and what will I, but that it be kindled?” (Luke 12:49). God appeared to Moses under the form of fire—God was the flame, the bush was the ‘candle’ that He used as a platform. The Holy Ghost came down upon Our Lady and the Apostles, at Pentecost, in the form of tongues of fire and used them as a platform—they must have looked like ‘human candles’ at that moment.
Jesus the Candle
That is what we are meant to be—human candles, just like Our Lord: “Jesus spoke to them, saying: I am the light of the world: he that followeth Me, walketh not in darkness, but shall have the light of life.” (John 8:12). “I am come a light into the world; that whosoever believeth in Me, may not remain in darkness” (John 12:46). “As long as I am in the world, I am the light of the world” (John 9:5). We speak of Jesus the Light coming at Christmas; and we light the Paschal Candle (which represents Jesus) at Easter. These things call to mind the words of St. John’s Gospel:
“In him was life, and the life was the light of men. And the light shineth in darkness, and the darkness did not comprehend it. There was a man sent from God, whose name was John. This man came for a witness, to give testimony of the light, that all men might believe through him. He was not the light, but was to give testimony of the light. That was the true light, which enlighteneth every man that cometh into this world. He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him, he gave them power to be made the sons of God” (John 1:4-12).
You Are a Candle for Christ
But it is not just Jesus who is the light of the world; we are also meant to be the light of the world. At Easter, we light our candles from the Paschal Candle; we get our light from the Paschal Candle, just as we get the light of Faith from Jesus, the divine light or divine Candle that came amongst us. And that light, that we get from Him, we cannot hide, for we, too, are the light of the world. He Himself told us this: “You are the light of the world. A city seated on a mountain cannot be hid. Neither do men light a candle and put it under a bushel, but upon a candlestick, that it may shine to all that are in the house. So let your light shine before men” (Matthew 5:14-16).
What was light in those days? There was no electric light! Light was fire! Light came from the flame! We even paint the sun as exuding flames of fire, ‘flames of light’ so to speak.
Faith, Hope and Charity
In darkness, with the assistance of light, we can see where we are going, we can see the obstacles that we could trip over, the light is our guide that keeps us safe and out of harm’s way. In this sense, the candle symbolizes our Faith. Our Faith enlightens us as to what to do and what to avoid. Likewise, if we are stuck in a dark cave without a light, things seem to be hopeless; but once we have a candle, then we also have hope that now we can see to emerge from the darkness that we find ourselves in. This links to the supernatural virtue of Hope. The flame of a candle also gives off warmth. This is symbolic of the supernatural virtue of Charity.
A Sign of the Presence of God
In Judaism, a perpetual light was kept burning in the Temple and the synagogues not only to ensure the ability to light other candles or oil lamps in the evening but also to show the presence of God (cf. Exodus 27:20-21 and Leviticus 24:24). Later, the Talmud prescribed a lit lamp at the Ark, where the Torah and other writings of Sacred Scripture were kept, to show reverence to the Word of God. (This practice probably influenced our own one of having a lit candle near the tabernacle to indicate the presence of and to show reverence for the Blessed Sacrament.)
Roman pagan culture also used candles in religious practice. Lit candles were used in religious and military processions, showing the divine presence, aid or favor of the gods. With the development of emperor worship, candles were also lit near his image as a sign of respect and reverence. Remember that by the time of Jesus, the emperor was considered divine and even given the titles Pontifex Maximus (high priest) and Dominus et Deus (Lord and God).
Christian Candles
Christians adapted the use of lit candles (or even oil lamps in the Eastern Roman Empire) for Mass, liturgical processions, evening prayer ceremonies, funeral processions and, again, to show reverence to the reserved Blessed Sacrament. Moreover, there is evidence that lit candles or oil lamps were burned at the tombs of saints, particularly martyrs, by the 200s, and before sacred images and relics by the 300s. St. Jerome (died 420), in his Contra Vigilantium, attested to this practice.
The light, then, is a symbol of Faith, truth, wisdom, virtue, grace, the divine life, charity, the ardor of prayer and the sacred presence which flow from Christ Himself.
Votive Candles
With this background, we can appreciate the usage of votive candles. Here, as in early Christian times, we light a candle before a statue or sacred image of our Lord or of a saint. Of course, we do not honor the statue or the image itself, but the one whom that statue or image represents. The light signifies our prayer offered in Faith coming into the light of God. With the light of Faith, we petition our Lord in prayer, or petition the saint to pray with us and for us to the Lord. The light also shows a special reverence and our desire to remain present to the Lord in prayer even though we may depart and go about our daily business.
Interestingly, in the Middle Ages, the symbolism of the votive candles was elaborated. St. Radigund (died 587) described a practice whereby a person would light a candle, or several candles, which equaled his own height, this was called “measuring to” such a saint. Although it may seem peculiar to us, this “measuring” actually reflects the idea of the candle representing the person in Faith who has come into the light to offer his prayer.
Also, some medieval spiritual writers expanded the imagery of the candle itself: bees wax symbolized the purity of Christ, the wick, the human soul of Christ, and the light His divinity. Also, the burning candle symbolized a sacrifice, which is made in both the offering of the prayer and the acceptance of the Lord’s Will.
In all, the usage of votive candles is a pious practice which continues today in many churches. The symbolism does remind us that prayer is a “coming into” the light of Christ, allowing our souls to be filled with His light, and letting that light burn on in our souls, even though we may return to our other activities.
Before looking at the symbolism of candles in particular, let us briefly look at the history of the candle. The candle is relative a latecomer on scene of light! The new kids on the block were the later born gaslights and electric lights, but funnily enough the candle did not come to light much before the year 200 BC—as far we know, but then, what do we know!?! Man’s knowledge, though he thinks it is great, is quite paltry in reality! Anyhow, that’s what they say—around 200 BC. It is also thought that the earliest known candles were made from whale-fat by the Chinese, during the Qin Dynasty (221–206 BC). In India, wax from boiling cinnamon was used for temple candles. In parts of Europe, the Middle-East and Africa, where lamp-oil made from olives was readily available, candle making remained unknown until the early Middle-Ages. Even today, some Catholic churches and chapels still prefer to burn olive-oil for their sanctuary (tabernacle) lights. Candles were primarily made from tallow and beeswax until about 1850, but since then have been increasingly made from spermaceti, purified animal fats (stearin) and paraffin wax.
We Were Made to Burn
The candle is merely a form of light. It is a platform for light. It is the platform for fire, which is what gives life and purpose to the candle. After all, what good is candle if it is unlit. It only achieves its purpose once it is ‘on fire.’ A candle that is not on fire, or one that you cannot light, is like a soul without grace—absolutely useless. The soul without grace is fit for nothing, except to burn in Hell. In fact, every soul was made to burn! It will either burn with a love of God here on Earth; or it will have a lukewarm love heated-up as it burns in Purgatory; or it will have its rejection of love tormented as it burns in the fires of Hell.
Big, Small, Fat and Tall
What is important about the candle is not its size or shape, but its receptivity to the fire that wants to give it life. You can have big or small candles, thick or slender candles, short or tall candles—what matters is that they burn. Our Lord said: “I am come to cast fire on the Earth; and what will I, but that it be kindled?” (Luke 12:49). God appeared to Moses under the form of fire—God was the flame, the bush was the ‘candle’ that He used as a platform. The Holy Ghost came down upon Our Lady and the Apostles, at Pentecost, in the form of tongues of fire and used them as a platform—they must have looked like ‘human candles’ at that moment.
Jesus the Candle
That is what we are meant to be—human candles, just like Our Lord: “Jesus spoke to them, saying: I am the light of the world: he that followeth Me, walketh not in darkness, but shall have the light of life.” (John 8:12). “I am come a light into the world; that whosoever believeth in Me, may not remain in darkness” (John 12:46). “As long as I am in the world, I am the light of the world” (John 9:5). We speak of Jesus the Light coming at Christmas; and we light the Paschal Candle (which represents Jesus) at Easter. These things call to mind the words of St. John’s Gospel:
“In him was life, and the life was the light of men. And the light shineth in darkness, and the darkness did not comprehend it. There was a man sent from God, whose name was John. This man came for a witness, to give testimony of the light, that all men might believe through him. He was not the light, but was to give testimony of the light. That was the true light, which enlighteneth every man that cometh into this world. He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him, he gave them power to be made the sons of God” (John 1:4-12).
You Are a Candle for Christ
But it is not just Jesus who is the light of the world; we are also meant to be the light of the world. At Easter, we light our candles from the Paschal Candle; we get our light from the Paschal Candle, just as we get the light of Faith from Jesus, the divine light or divine Candle that came amongst us. And that light, that we get from Him, we cannot hide, for we, too, are the light of the world. He Himself told us this: “You are the light of the world. A city seated on a mountain cannot be hid. Neither do men light a candle and put it under a bushel, but upon a candlestick, that it may shine to all that are in the house. So let your light shine before men” (Matthew 5:14-16).
What was light in those days? There was no electric light! Light was fire! Light came from the flame! We even paint the sun as exuding flames of fire, ‘flames of light’ so to speak.
Faith, Hope and Charity
In darkness, with the assistance of light, we can see where we are going, we can see the obstacles that we could trip over, the light is our guide that keeps us safe and out of harm’s way. In this sense, the candle symbolizes our Faith. Our Faith enlightens us as to what to do and what to avoid. Likewise, if we are stuck in a dark cave without a light, things seem to be hopeless; but once we have a candle, then we also have hope that now we can see to emerge from the darkness that we find ourselves in. This links to the supernatural virtue of Hope. The flame of a candle also gives off warmth. This is symbolic of the supernatural virtue of Charity.
A Sign of the Presence of God
In Judaism, a perpetual light was kept burning in the Temple and the synagogues not only to ensure the ability to light other candles or oil lamps in the evening but also to show the presence of God (cf. Exodus 27:20-21 and Leviticus 24:24). Later, the Talmud prescribed a lit lamp at the Ark, where the Torah and other writings of Sacred Scripture were kept, to show reverence to the Word of God. (This practice probably influenced our own one of having a lit candle near the tabernacle to indicate the presence of and to show reverence for the Blessed Sacrament.)
Roman pagan culture also used candles in religious practice. Lit candles were used in religious and military processions, showing the divine presence, aid or favor of the gods. With the development of emperor worship, candles were also lit near his image as a sign of respect and reverence. Remember that by the time of Jesus, the emperor was considered divine and even given the titles Pontifex Maximus (high priest) and Dominus et Deus (Lord and God).
Christian Candles
Christians adapted the use of lit candles (or even oil lamps in the Eastern Roman Empire) for Mass, liturgical processions, evening prayer ceremonies, funeral processions and, again, to show reverence to the reserved Blessed Sacrament. Moreover, there is evidence that lit candles or oil lamps were burned at the tombs of saints, particularly martyrs, by the 200s, and before sacred images and relics by the 300s. St. Jerome (died 420), in his Contra Vigilantium, attested to this practice.
The light, then, is a symbol of Faith, truth, wisdom, virtue, grace, the divine life, charity, the ardor of prayer and the sacred presence which flow from Christ Himself.
Votive Candles
With this background, we can appreciate the usage of votive candles. Here, as in early Christian times, we light a candle before a statue or sacred image of our Lord or of a saint. Of course, we do not honor the statue or the image itself, but the one whom that statue or image represents. The light signifies our prayer offered in Faith coming into the light of God. With the light of Faith, we petition our Lord in prayer, or petition the saint to pray with us and for us to the Lord. The light also shows a special reverence and our desire to remain present to the Lord in prayer even though we may depart and go about our daily business.
Interestingly, in the Middle Ages, the symbolism of the votive candles was elaborated. St. Radigund (died 587) described a practice whereby a person would light a candle, or several candles, which equaled his own height, this was called “measuring to” such a saint. Although it may seem peculiar to us, this “measuring” actually reflects the idea of the candle representing the person in Faith who has come into the light to offer his prayer.
Also, some medieval spiritual writers expanded the imagery of the candle itself: bees wax symbolized the purity of Christ, the wick, the human soul of Christ, and the light His divinity. Also, the burning candle symbolized a sacrifice, which is made in both the offering of the prayer and the acceptance of the Lord’s Will.
In all, the usage of votive candles is a pious practice which continues today in many churches. The symbolism does remind us that prayer is a “coming into” the light of Christ, allowing our souls to be filled with His light, and letting that light burn on in our souls, even though we may return to our other activities.
ARTICLE 6
Live Like A Candle
Live Like A Candle
In the Class of Candles
Providentially, the lights used by the Church in general, and candles in particular, have much to teach us about our spiritual life. Let us therefore enter the ‘class’ of candles for a lesson on how we could improve or better understand our spiritual life and its obligations, for God is always using outward signs to teach us about inward graces. We just need to show more interest in what He is trying to do, and take more time in penetrating the mysteries that He explains through them, much like Jesus did with His parables.
We Were Made to Burn
In the previous article we stated that God has made us inflammable, so to speak. We were made to burn: (1) to burn with a love of God and neighbor here on Earth, or (2) to have a lukewarm love of God and neighbor heated-up to the required level in the fires of Purgatory, or (3) to burn eternally in fires of Hell for having refused to burn with a love of God and neighbor on Earth, and so burn with hatred forever. Even those in Heaven, burn eternally, not out of hatred for God, but they burn with a love of God. So, at the end of the day, burn we must.
Don’t Be Afraid of Fire
Let us not be afraid of fire, especially supernatural fire, for fire represents God. We should draw near to that fire, as Moses drew near to God in the burning bush; or as St. Margaret Mary drew close to the fires of the Sacred Heart. Our Lord said: “I am come to cast fire on the Earth; and what will I, but that it be kindled?” (Luke 12:49). The Holy Ghost also came down to cast fire upon Earth, as He did upon Our Lady and the Apostles, at Pentecost, in the form of tongues of fire. Do we not say, in the prayer to the Holy Ghost, “enkindle in us the fire of Thy love”? Let us love that fire of love and let the Holy Ghost enkindle it your soul, and let the Holy Eucharist, received often (if not daily) be the daily Holy ‘Coal’ for that fire in your soul! Without the spark (the Holy Ghost) and without the coals (the Holy Eucharist) and without a supply of air (which is prayer) that fire will go out!
Candles of Faith
Faith comes first, even though it may not be of first importance (Charity is the most important virtue). Faith is about knowing and then believing what we know. There can be no hope without knowledge—I cannot hope to be saved from an illness if I have no knowledge of the existence of the cure, nor any knowledge on how to use that cure. Nor can love something or somebody if I do not know of their existence, whereabouts, qualities, etc. I will not be allowed to serve the community as a priest, doctor, attorney, teacher, etc., if I do not have the pre-requisite knowledge for whatever capacity I wish to be of service. “You shall know that I am the Lord God” (Ezechiel 13:9). “Thou shalt know that the Lord thy God” (Deuteronomy 7:9).
In knowing Him, we shall be enLIGHTened, for He is the Light. “Jesus spoke to them, saying: ‘I am the light of the world: he that followeth Me, walketh not in darkness, but shall have the light of life!’” (John 8:12). “I am come a light into the world; that whosoever believeth in Me, may not remain in darkness” (John 12:46). “As long as I am in the world, I am the light of the world” (John 9:5). His teachings shine a light on our vocation and the purpose of life. We are called to the Light and we are called to be a Light unto others: “You are the light of the world. A city seated on a mountain cannot be hid. Neither do men light a candle and put it under a bushel, but upon a candlestick, that it may shine to all that are in the house. So let your light shine before men” (Matthew 5:14-16).
Like St. John the Baptist, we are not THE Light, but a reflection or a part of THE Light, and we have to give witness to that Light to those sat in darkness of the world. “There was a man sent from God, whose name was John. This man came for a witness, to give testimony of the light, that all men might believe through him. He was not the light, but was to give testimony of the light” (John 1:6-8). St. John the Baptist’s father, St. Zachary, had prophesied this at John’s birth: “And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare His ways: to give knowledge of salvation to His people ...to enlighten them that sit in darkness, and in the shadow of death” (Luke 1:76-79).
Most of do hide our candle under the bushel; not entirely of course, but we tailor it to suit our preferences and our love for ease and comfort, and our abhorrence of difficulty and confrontation. We know the quote, but we brush it off. But there is no escaping the words of Our Lord: “So let your light shine before men” (Matthew 5:16) ... “Everyone therefore that shall confess Me before men, I will also confess him before My Father Who is in Heaven. But he that shall deny Me before men, I will also deny him before My Father Who is in Heaven” (Matthew 10:32-33).
Candles of Hope
Fire is one of the basic elements of life. Arguably, we could say it forms part of a trinity of essentials: air, water and fire. Without these we suffocate, we dehydrate and we freeze.
When we have fire, we have warmth, we can cook, we can even melt and mold materials into tools that otherwise we could not use. In essence, the flame ignites the engines of our cars and planes. The ‘fire’ of the sun, besides giving light, also warms our Earth and makes things grow. Without all this we would have no hope.
The candle is a platform for that flame, just like the soul is a platform for God and His grace. We say “Where there is life, there is hope!” Likewise, where there is supernatural life, there is hope. If we have the fire of God within us, the grace of God within us, then we have what is essential—ultimately, when push comes to shove, nothing else matters. What is it that we all need on our deathbed? The grace of God! If that grace has not been extinguished in the candle of our soul, then we can be full of hope of being saved.
Candles of Charity
Charity is the highest of the three theological virtues. It is the virtue that we will be ultimately judged upon, for we have been to told: “Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with thy whole mind. This is the greatest and the first commandment. And the second is like to this: ‘Thou shalt love thy neighbor as thyself.’ On these two commandments dependeth the whole law and the prophets” (Matthew 22:37-40). So everything rests upon our love of God and neighbor. That is why charity has to infuse and penetrate every virtue, every good thought, word and action that we do, otherwise it is, as St. Paul says, useless:
“If I speak with the tongues of men, and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And if I should have prophecy and should know all mysteries, and all knowledge, and if I should have all Faith, so that I could remove mountains, and have not charity, I am nothing. And if I should distribute all my goods to feed the poor, and if I should deliver my body to be burned, and have not charity, it profiteth me nothing. Charity is patient, is kind: charity envieth not, dealeth not perversely; is not puffed up; is not ambitious, seeketh not her own, is not provoked to anger, thinketh no evil; rejoiceth not in iniquity, but rejoiceth with the truth; beareth all things, believeth all things, hopeth all things, endureth all things. Charity never falleth away: whether prophecies shall be made void, or tongues shall cease, or knowledge shall be destroyed. And now there remain Faith, hope, and charity, these three: but the greatest of these is charity” (1 Corinthians 13:1-13).
The candle of charity should never be extinguished: “Many waters cannot quench charity, neither can the floods drown it” (Canticle 8:7). Yet, it is we ourselves who can extinguish the flame of charity, if we do not replenish it. This is where the original ‘candles’ or lamps serve our analogy better, for the wax candle cannot be ‘topped-up’ as it burns, unlike the original ‘candles’ which were the olive-oil lamps (the parable of wise and foolish virgins). As the wick draws up the olive-oil to burn it, new oil is added to the reservoir. Olive-oil is a symbol of humility, as it is obtained through the crushing of the olive, much like wine is obtained by the crushing of the grape. Though wine is readily a symbol of charity, olive-oil can be said to be humility that turns to charity (for humility means little love of self, as opposed to pride which is a great love of self). The humble olive-oil is a suitable substance for the fiery flame of charity to feed upon and keep burning.
Flickering Candles in Tribulation
Life is not always easy for the candle! There are many drafts of air wishing to extinguish the brave candle! The result is a candle that flickers nervously and desperately as it battles the air current; often exuding wavering smoke as it wavers back and forth, like a candle tempted to bend in the direction that the wind blows!
This, of course, is symbolic of our battle against the powerful gusting winds of the devil, the world and our own flesh with its concupiscences. Any one of these can quickly extinguish our candle. Usually, in the case of a candle, the thicker or larger is the wick, the less likely it is to be extinguished by a gust of wind. Likewise, the ticker or bigger the soul (in the sense of being filled more with the things of God), the less likely it is to be blown out. Sometimes brass followers (which are those brass-caps that are placed on top of the candle) aid the candle to burn correctly and give some minor protection against air-drafts. They are like a cross on the shoulder of the candle, that it has to carry, but a cross that preserves its burning flame of charity.
However, sometimes the wind is powerful and sustained (imagine an outdoor procession with candles) and unless there is extra protection for the candle, it stands no chance of keeping its flame alive. In these situations. The remedy for that situation is drastic, and the candle has to isolate itself from everything else around it. The altar server candles will often have a brass follower that allows a 2-3 inch tall glass funnel to sit atop, thus cutting-off the candle from the world and protecting it from the onslaught of the wind. Another, less aesthetic solution, would be to simply put the candle is a glass jar. In all of these cases, the beneficial light can get out, but the damaging wind of the world finds it hard to get in.
That is what we have to sometimes do in relation to the world: whether it be in the circle of family and relatives, or in the work and social environment. The flame and fire of God is too precious to lose.
Burning the Candle at Both Ends
The Benedictine Order has for its motto, the words Ora et Labora, meaning Pray and Work. Notice that PRAY comes before WORK, just as God comes before man, and the soul is more important than the body.
The problem today is that there is more focus, care and attention being given to work, man and the body, than there is to prayer, God and the soul. People are prepared to “burn the candle at both ends” when it comes to work, fun or their own bodies, but are not willing to “burn the candle at both ends” when it comes to their spiritual life.
Yet we see the example of Our Lord “burning the candle at both ends”, where, after working hard all day, He does not dispense Himself from His duties to His Father, and spends the successive night in prayer: “And it came to pass in those days, that he went out into a mountain to pray, and he passed the whole night in the prayer of God” (Luke 6:12). We too easily dispense ourselves from our spiritual duties so that we can take care of worldly duties. It is a case of the sisters Martha and Mary all over again. “And the Lord said to her: ‘Martha! Martha! Thou art careful, and art troubled about many things: but one thing is necessary. Mary hath chosen the best part, which shall not be taken away from her.’” (Luke 10:41-42).
Burnt Out Candles
The candle burns itself out in order to give us light. The light is not its own, it came from elsewhere, but the candle is a vehicle for that light. It was made for that light. It fails to live up to its vocation as a candle if it remains unlit and gives off no light. The burn-out candle, paradoxically, is a good candle, or shall we say was a good candle, for it exists no longer in this world, except in memory.
Likewise, we too will no longer exist, except in memory. Will we have burn ourselves out giving the light of Faith and the flame of hope and the fire of charity to others? Will we have passed on the flame that we received? “For I have delivered unto you that which I received of the Lord” (1 Corinthians 11:23). Or will we hide our light under a bushel or bury our talent in the ground?
As Our Lord said: “Greater love than this no man hath, that a man lay down his life for his friends” (John 15:13). Greater love no man hath than he who burns himself out for love of God and for the love of the friends of God. This is what the martyrs did. Finally, is it not providential that some martyrs died like human candles? We speak of those Christians whom the evil Roman Emperor Nero had coated with tar, tied to pillars and then set alight to burn to death! Now they burn brightly in Heaven—for eternity.
Providentially, the lights used by the Church in general, and candles in particular, have much to teach us about our spiritual life. Let us therefore enter the ‘class’ of candles for a lesson on how we could improve or better understand our spiritual life and its obligations, for God is always using outward signs to teach us about inward graces. We just need to show more interest in what He is trying to do, and take more time in penetrating the mysteries that He explains through them, much like Jesus did with His parables.
We Were Made to Burn
In the previous article we stated that God has made us inflammable, so to speak. We were made to burn: (1) to burn with a love of God and neighbor here on Earth, or (2) to have a lukewarm love of God and neighbor heated-up to the required level in the fires of Purgatory, or (3) to burn eternally in fires of Hell for having refused to burn with a love of God and neighbor on Earth, and so burn with hatred forever. Even those in Heaven, burn eternally, not out of hatred for God, but they burn with a love of God. So, at the end of the day, burn we must.
Don’t Be Afraid of Fire
Let us not be afraid of fire, especially supernatural fire, for fire represents God. We should draw near to that fire, as Moses drew near to God in the burning bush; or as St. Margaret Mary drew close to the fires of the Sacred Heart. Our Lord said: “I am come to cast fire on the Earth; and what will I, but that it be kindled?” (Luke 12:49). The Holy Ghost also came down to cast fire upon Earth, as He did upon Our Lady and the Apostles, at Pentecost, in the form of tongues of fire. Do we not say, in the prayer to the Holy Ghost, “enkindle in us the fire of Thy love”? Let us love that fire of love and let the Holy Ghost enkindle it your soul, and let the Holy Eucharist, received often (if not daily) be the daily Holy ‘Coal’ for that fire in your soul! Without the spark (the Holy Ghost) and without the coals (the Holy Eucharist) and without a supply of air (which is prayer) that fire will go out!
Candles of Faith
Faith comes first, even though it may not be of first importance (Charity is the most important virtue). Faith is about knowing and then believing what we know. There can be no hope without knowledge—I cannot hope to be saved from an illness if I have no knowledge of the existence of the cure, nor any knowledge on how to use that cure. Nor can love something or somebody if I do not know of their existence, whereabouts, qualities, etc. I will not be allowed to serve the community as a priest, doctor, attorney, teacher, etc., if I do not have the pre-requisite knowledge for whatever capacity I wish to be of service. “You shall know that I am the Lord God” (Ezechiel 13:9). “Thou shalt know that the Lord thy God” (Deuteronomy 7:9).
In knowing Him, we shall be enLIGHTened, for He is the Light. “Jesus spoke to them, saying: ‘I am the light of the world: he that followeth Me, walketh not in darkness, but shall have the light of life!’” (John 8:12). “I am come a light into the world; that whosoever believeth in Me, may not remain in darkness” (John 12:46). “As long as I am in the world, I am the light of the world” (John 9:5). His teachings shine a light on our vocation and the purpose of life. We are called to the Light and we are called to be a Light unto others: “You are the light of the world. A city seated on a mountain cannot be hid. Neither do men light a candle and put it under a bushel, but upon a candlestick, that it may shine to all that are in the house. So let your light shine before men” (Matthew 5:14-16).
Like St. John the Baptist, we are not THE Light, but a reflection or a part of THE Light, and we have to give witness to that Light to those sat in darkness of the world. “There was a man sent from God, whose name was John. This man came for a witness, to give testimony of the light, that all men might believe through him. He was not the light, but was to give testimony of the light” (John 1:6-8). St. John the Baptist’s father, St. Zachary, had prophesied this at John’s birth: “And thou, child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare His ways: to give knowledge of salvation to His people ...to enlighten them that sit in darkness, and in the shadow of death” (Luke 1:76-79).
Most of do hide our candle under the bushel; not entirely of course, but we tailor it to suit our preferences and our love for ease and comfort, and our abhorrence of difficulty and confrontation. We know the quote, but we brush it off. But there is no escaping the words of Our Lord: “So let your light shine before men” (Matthew 5:16) ... “Everyone therefore that shall confess Me before men, I will also confess him before My Father Who is in Heaven. But he that shall deny Me before men, I will also deny him before My Father Who is in Heaven” (Matthew 10:32-33).
Candles of Hope
Fire is one of the basic elements of life. Arguably, we could say it forms part of a trinity of essentials: air, water and fire. Without these we suffocate, we dehydrate and we freeze.
When we have fire, we have warmth, we can cook, we can even melt and mold materials into tools that otherwise we could not use. In essence, the flame ignites the engines of our cars and planes. The ‘fire’ of the sun, besides giving light, also warms our Earth and makes things grow. Without all this we would have no hope.
The candle is a platform for that flame, just like the soul is a platform for God and His grace. We say “Where there is life, there is hope!” Likewise, where there is supernatural life, there is hope. If we have the fire of God within us, the grace of God within us, then we have what is essential—ultimately, when push comes to shove, nothing else matters. What is it that we all need on our deathbed? The grace of God! If that grace has not been extinguished in the candle of our soul, then we can be full of hope of being saved.
Candles of Charity
Charity is the highest of the three theological virtues. It is the virtue that we will be ultimately judged upon, for we have been to told: “Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with thy whole mind. This is the greatest and the first commandment. And the second is like to this: ‘Thou shalt love thy neighbor as thyself.’ On these two commandments dependeth the whole law and the prophets” (Matthew 22:37-40). So everything rests upon our love of God and neighbor. That is why charity has to infuse and penetrate every virtue, every good thought, word and action that we do, otherwise it is, as St. Paul says, useless:
“If I speak with the tongues of men, and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And if I should have prophecy and should know all mysteries, and all knowledge, and if I should have all Faith, so that I could remove mountains, and have not charity, I am nothing. And if I should distribute all my goods to feed the poor, and if I should deliver my body to be burned, and have not charity, it profiteth me nothing. Charity is patient, is kind: charity envieth not, dealeth not perversely; is not puffed up; is not ambitious, seeketh not her own, is not provoked to anger, thinketh no evil; rejoiceth not in iniquity, but rejoiceth with the truth; beareth all things, believeth all things, hopeth all things, endureth all things. Charity never falleth away: whether prophecies shall be made void, or tongues shall cease, or knowledge shall be destroyed. And now there remain Faith, hope, and charity, these three: but the greatest of these is charity” (1 Corinthians 13:1-13).
The candle of charity should never be extinguished: “Many waters cannot quench charity, neither can the floods drown it” (Canticle 8:7). Yet, it is we ourselves who can extinguish the flame of charity, if we do not replenish it. This is where the original ‘candles’ or lamps serve our analogy better, for the wax candle cannot be ‘topped-up’ as it burns, unlike the original ‘candles’ which were the olive-oil lamps (the parable of wise and foolish virgins). As the wick draws up the olive-oil to burn it, new oil is added to the reservoir. Olive-oil is a symbol of humility, as it is obtained through the crushing of the olive, much like wine is obtained by the crushing of the grape. Though wine is readily a symbol of charity, olive-oil can be said to be humility that turns to charity (for humility means little love of self, as opposed to pride which is a great love of self). The humble olive-oil is a suitable substance for the fiery flame of charity to feed upon and keep burning.
Flickering Candles in Tribulation
Life is not always easy for the candle! There are many drafts of air wishing to extinguish the brave candle! The result is a candle that flickers nervously and desperately as it battles the air current; often exuding wavering smoke as it wavers back and forth, like a candle tempted to bend in the direction that the wind blows!
This, of course, is symbolic of our battle against the powerful gusting winds of the devil, the world and our own flesh with its concupiscences. Any one of these can quickly extinguish our candle. Usually, in the case of a candle, the thicker or larger is the wick, the less likely it is to be extinguished by a gust of wind. Likewise, the ticker or bigger the soul (in the sense of being filled more with the things of God), the less likely it is to be blown out. Sometimes brass followers (which are those brass-caps that are placed on top of the candle) aid the candle to burn correctly and give some minor protection against air-drafts. They are like a cross on the shoulder of the candle, that it has to carry, but a cross that preserves its burning flame of charity.
However, sometimes the wind is powerful and sustained (imagine an outdoor procession with candles) and unless there is extra protection for the candle, it stands no chance of keeping its flame alive. In these situations. The remedy for that situation is drastic, and the candle has to isolate itself from everything else around it. The altar server candles will often have a brass follower that allows a 2-3 inch tall glass funnel to sit atop, thus cutting-off the candle from the world and protecting it from the onslaught of the wind. Another, less aesthetic solution, would be to simply put the candle is a glass jar. In all of these cases, the beneficial light can get out, but the damaging wind of the world finds it hard to get in.
That is what we have to sometimes do in relation to the world: whether it be in the circle of family and relatives, or in the work and social environment. The flame and fire of God is too precious to lose.
Burning the Candle at Both Ends
The Benedictine Order has for its motto, the words Ora et Labora, meaning Pray and Work. Notice that PRAY comes before WORK, just as God comes before man, and the soul is more important than the body.
The problem today is that there is more focus, care and attention being given to work, man and the body, than there is to prayer, God and the soul. People are prepared to “burn the candle at both ends” when it comes to work, fun or their own bodies, but are not willing to “burn the candle at both ends” when it comes to their spiritual life.
Yet we see the example of Our Lord “burning the candle at both ends”, where, after working hard all day, He does not dispense Himself from His duties to His Father, and spends the successive night in prayer: “And it came to pass in those days, that he went out into a mountain to pray, and he passed the whole night in the prayer of God” (Luke 6:12). We too easily dispense ourselves from our spiritual duties so that we can take care of worldly duties. It is a case of the sisters Martha and Mary all over again. “And the Lord said to her: ‘Martha! Martha! Thou art careful, and art troubled about many things: but one thing is necessary. Mary hath chosen the best part, which shall not be taken away from her.’” (Luke 10:41-42).
Burnt Out Candles
The candle burns itself out in order to give us light. The light is not its own, it came from elsewhere, but the candle is a vehicle for that light. It was made for that light. It fails to live up to its vocation as a candle if it remains unlit and gives off no light. The burn-out candle, paradoxically, is a good candle, or shall we say was a good candle, for it exists no longer in this world, except in memory.
Likewise, we too will no longer exist, except in memory. Will we have burn ourselves out giving the light of Faith and the flame of hope and the fire of charity to others? Will we have passed on the flame that we received? “For I have delivered unto you that which I received of the Lord” (1 Corinthians 11:23). Or will we hide our light under a bushel or bury our talent in the ground?
As Our Lord said: “Greater love than this no man hath, that a man lay down his life for his friends” (John 15:13). Greater love no man hath than he who burns himself out for love of God and for the love of the friends of God. This is what the martyrs did. Finally, is it not providential that some martyrs died like human candles? We speak of those Christians whom the evil Roman Emperor Nero had coated with tar, tied to pillars and then set alight to burn to death! Now they burn brightly in Heaven—for eternity.