Enrico Finotti
Finding myself on a trip and visiting some large churches, I also admired beautiful candelabra, which, as the tour guide told us, once held the Easter candle. I wonder: why aren’t they still used for this purpose, instead of putting the paschal candle on a normal stand as is commonly done in churches?
A careful observer
It is true that we do not always realize the opportunity in the liturgical use of celebratory places and furnishings that are unique in terms of art and grandeur, now reduced to historical artifacts. What generally happened for the high altar, usually replaced with a temporary altar, and for many historic ambos that have fallen into disuse, can also happen for the Easter candelabrum of distinguished basilicas. It remains empty and admired only as a museum element, while the candle is exhibited next to the ‘new ambo’, which due to its smallness does not stand up to the monumentality of the ancient candelabrum. How to overcome this difficulty?
1. First of all, it is necessary to respect the typical structure of every historic church, intelligently welcoming the liturgical-artistic message of the time in which it was built. It is not possible to reduce the tradition of the centuries to the narrow horizon of the liturgical sensitivity in force. It too may be changed in the future by different perspectives that may arise in a subsequent ritual development, as happened over the centuries. The Easter candlestick, in the various eras of the Latin liturgical tradition, generally occupies two specific spaces: at the ambo in the ancient early Christian basilica and at the side of the high altar, in Cornu Evangelii, in medieval churches up to the modern era. It should be noted that in this variation the link with the proclamation of the Gospel remains constant: the candlestick is in fact a piece of furniture proper to the ambo.
2. In churches that can still exhibit an Easter candlestick of this kind today, it is necessary to avoid two errors: that of removing it from its original position to ‘adapt’ it to the new liturgical needs (a rather treacherous choice), and that of abandoning it as ‘outdated’, replacing it with a more functional one. In reality, a large historic candlestick at the ambo or at the side of the main altar is a source of pride for a church and offers high-quality celebratory opportunities. The recognition of its artistic, historical and liturgical value is, therefore, the first step for its use in the liturgy.
3. But how to involve the historic candlestick in today’s liturgy, sometimes inaccessible in its monumentality and accompanied by a candle that is too large and heavy for current liturgical use? It must be remembered that many of these distinguished candelabra, although grandiose, precious and solemn, are not inaccessible, nor do they require an excessively heavy candle. In this case, their abandonment seems to be rather ideological than seriously motivated. Where the liturgy is cared for and loved, the most appropriate ways to access the candlestick will certainly be found and the right dimensions of the candle will be defined, which at the same time will have to relate to the proportions of the candlestick and the strength of the deacon who must hold it. However, there are truly grandiose candlesticks that require a powerful and therefore immovable candle. Also in this case one must not disarm, but the solution could be found in the use of an additional candle with the function of ‘handmaid’ (ancilla), as in ancient times the ‘arundine’ (arundo) was used, with the aim to bring the new light from the blessed fire to the great candle, which already dominates the monumental candelabrum, covered with its ‘insignia’. Once at the altar, the acolytes draw the flame from the ancilla which, with a special rod, they transmit to the large candle placed on the candlestick. Then the deacon intones the third Lumen Christi and the lights of the church are switched on. The candle/handmaid is extinguished, because it has carried out its function. He will then be able to resume his service in the baptismal liturgy, drawing the flame from the great candle again and leading the procession to the baptistery, even being immersed in water according to the rite. Once this further ‘mission’ has been fulfilled, he is again shut down, leaving the monumental candle with his undisputed role of ‘presidency’ for the entire time of Easter. The additional candle could conveniently reproduce the image of the Paschal candle with its own liturgical symbols (cross, letters and numbers, except the grains of incense appropriately reserved for the large candle), or have a different decoration.
In this way the splendid candelabra, the pride of Christian art, will be able to resume their liturgical function and proclaim from their sovereign position, with greater efficacy than all others, the announcement that Christ has risen!
(From La spada e la Parola. Il liturgista risponde, 2018©Chorabooks. Translated by Aurelio Porfiri. Used with permission of the publisher. All rights reserved)
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