Early Christian uses Ceremonial use of lights

in christianity, first, fire , light conceived symbols, if not visible manifestations, of divine nature , divine presence. christ true light, , @ transfiguration fashion christian of countenance altered, , raiment white , glistering; when holy ghost descended upon apostles, there appeared unto them cloven tongues of fire, , sat upon each of them; @ conversion of st paul there shined round him great light heaven; while glorified christ represented standing in midst of 7 candlesticks ... head , hairs white wool, white snow; , eyes flame of fire. christians children of light @ perpetual war powers of darkness.

there no evidence of ceremonial use of lights in christian worship during first 2 centuries. recorded, indeed, on occasion of st. paul s preaching @ alexandria in troas there many lights in upper chamber; @ night. , can hazarded specially large number lighted festive illumination, in modern church festivals. purely ceremonial use, such evidence exists other way. single sentence of tertullian sufficiently illuminates christian practice during 2nd century. on days of rejoicing, says, not shade our door-posts laurels nor encroach upon day-light lamp laurels (die lacto non laurels pastes obumbramus nec lucernis diem infringimus). lactantius, writing in 4th century, more sarcastic in references heathen practice. kindle lights, says, though 1 in darkness. can thought sane offers light of lamps , candles author , giver of light? . attack on votive lights, , not exclude ceremonial use in other ways. there is, indeed, evidence used before lactantius wrote. 34th canon of synod of elvira (305), contemporary him, forbade candles lighted in cemeteries during daytime, points established custom objection it; , in roman catacombs lamps have been found of 2nd , 3rd centuries seem have.

lucerna been ceremonial or symbolical. again, according acta of st cyprian (died 258), body borne grave praelucentibus cereis, , prudentius, in hymn on 2nd , martyrdom of st lawrence, says in time of st laurentius, i.e. middle of 3rd century, candles stood in churches of rome on golden candelabra. gift, mentioned anastasius, made constantine vatican basilica, of pharum of gold, garnished 500 dolphins each holding lamp, burn before st peters tomb, points custom established before christianity became state religion.

whatever previous custom may have been , earliest ages difficult determine absolutely because christians held services @ night. close of 4th century ceremonial use of lights had become firmly , universally established in church. clear, pass other evidence, controversy of st jerome vigilantius.

vigilantius, presbyter of barcelona, still occupied position of tertullian , lactantius in matter. see, wrote, rite peculiar pagans introduced churches on pretext of religion, and, while sun still shining, mass of wax tapers lighted. ... great honor blessed martyrs, whom think illustrate contemptible little candles (de pilissimis cereolis). jerome, influential theologian of day, took cudgels against vigilantius, who, in spite of fatherly admonition, had dared again open foul mouth , send forth filthy stink against relics of holy martyrs. if candles lit before tombs, these ensigns of idolatry? in treatise contra vigilantium answers question common sense. there can no harm if ignorant , simple people or religious women, light candles in honor of martyrs. not born, reborn, christians, , when done idols detestable acceptable when done martyrs. in case of woman precious box of ointment, not gift merits reward, faith inspires it. lights in churches, adds in churches of east, whenever gospel read, lights lit, though sun rising (jam sole rutilante), not in order disperse darkness, visible sign of gladness (ad signum ketitiae demonstrandum). taken in connection statement precedes cereos autem non clara luce accendimus, sicut frustra calumniaris: sed ut noctis tenebras hoc solatio temperemus , seems point fact ritual use of lights in church services, far established, arose same conservative habit determined development of liturgical vestments, i.e. lights had been necessary @ nocturnal meetings retained, after hours of service had been altered, , invested symbolical meaning.

already used @ of conspicuous functions of church. paulinus, bishop of nola (died 431), describes altar @ eucharist crowned crowded lights, , mentions eternal lamp. use @ baptisms have, among other evidence, of zeno of verona west, , of gregory of nazianzus east. use @ funerals illustrated eusebius s description of burial of constantine, , jerome s account of of saint paula. @ ordinations used, shown 6th canon of council of carthage (398), decrees acolyte hand newly ordained deacon ceroferarium cum cereo. symbolism not pagan, i.e. lamps not placed in graves part of furniture of dead; in catacombs found in niches of galleries , arcosolia, nor can have been votive in sense popularized later. clara coronantur densis altaria lychnis. continuum scyphus est argenteus aptus ad usum. sal, ignis et oleum. cum alii pontifices lampads cereosque proferrent, alii choras psallentium ducerent..