Permanent Candles at the Ambo
Date: December 11, 2022
Author: Father Edward McNamara
Answered by Legionary of Christ Father Edward McNamara, professor of liturgy and sacramental theology and director of the Sacerdos Institute at the Pontifical Regina Apostolorum university.
Question: Is it proper to have permanent candles on one side of the ambo (not just at the proclamation of the Gospel)? We have two candles on one side of the altar and the same at the ambo. It seems better to have the four candles symmetrically at the altar and none at the ambo. -- M.G., Orlando, Florida
Answer: The trend toward permanent ambo candles seems to be growing in some places even though there is little or nothing to support them and good arguments against the practice.
It is not part of liturgical tradition, although in some places, such as the Monastery of Cluny, there was a tradition of placing a lighted lamp near the ambo which later evolved into the sanctuary lamp for the Blessed Sacrament.
Candles are traditionally brought to the ambo only for the reading of the Gospel and usually accompany the procession of the Book of the Gospels from the altar to the ambo. Certainly, all Scripture is God's word, but the Gospel has traditionally received special veneration.
According to some authors, the candles burning next to the ambo or altar should remind us especially of the tongues of fire that appeared above the apostles when the Holy Spirit descended on them at Pentecost. Just as the Almighty was present in them, he is present in the Word of God and at the altar during the Liturgy of the Eucharist.
Regarding specific norms, the General Instruction of the Roman Missal (GIRM) in No. 60 says:
"The reading of the Gospel is the high point of the Liturgy of the Word. The Liturgy itself teaches that great reverence is to be shown to it by setting it off from the other readings with special marks of honor: whether the minister appointed to proclaim it prepares himself by a blessing or prayer; or the faithful, standing as they listen to it being read, through their acclamations acknowledge and confess Christ present and speaking to them; or the very marks of reverence are given to the Book of the Gospels."
And later in GIRM, No. 133:
"If the Book of the Gospels is on the altar, the priest takes it and goes to the ambo, carrying the Book of the Gospels slightly elevated and preceded by the lay ministers, who may carry the thurible and the candles. Those present turn towards the ambo as a sign of special reverence to the Gospel of Christ."
In earlier centuries, the difference between the Gospel and other readings was even more emphasized, including reserving a special and highly decorated ambo for the Gospel readings. This can still be seen in some ancient churches, such as Rome's St. Lawrence Outside the Walls and St. Sabina.
The practice of placing permanent candles at the ambo tends to blur the special role of the Gospel and, as Peter Elliott mentions in his liturgical Question Box, could also tend to "overemphasize the distinction between the Liturgy of the Word and the Liturgy of the Eucharist, to the point of symbolically separating the two phases of the one liturgy."
Regarding the use of candles in general, GIRM, No. 117, specifies:
"[O]n or next to the altar are to be placed candlesticks with lighted candles: at least two in any celebration, or even four or six, especially for a Sunday Mass or a holy day of obligation. If the Diocesan Bishop celebrates, then seven candles should be used. Also on or close to the altar, there is to be a cross with a figure of Christ crucified. The candles and the cross adorned with a figure of Christ crucified may also be carried in the Entrance Procession."
These norms are basically repeated, albeit with some further specifications, by the U.S. bishops' conference guidelines for church building, Built of Living Stones.
First, this document emphasizes that ambo and altar should help us to perceive the celebration as a single celebration. The use of permanent candles at the ambo could lead to a conceptual separation of the table of the Word and that of the Eucharist. To wit:
"55. The principal ritual furnishings within the sanctuary are the altar on which the eucharistic sacrifice is offered, the ambo from which God's word is proclaimed, and the chair of the priest celebrant. These furnishings should be constructed of substantial materials that express dignity and stability. Their placement and their design again make it clear that although they are distinct entities, they are related in the one eucharistic celebration."
Regarding the ambo itself, it says:
"61. The central focus of the area in which the word of God is proclaimed during the liturgy is the ambo. The design of the ambo and its prominent placement reflects the dignity and nobility of that saving word and draws the attention of those present to the proclamation of the word. Here the Christian community encounters the living Lord in the word of God and prepares itself for the 'breaking of the bread' and the mission to live the word that will be proclaimed. An ample area around the ambo is needed to allow a Gospel procession with a full complement of ministers bearing candles and incense. The Introduction to the Lectionary recommends that the design of altar and ambo bear an 'harmonious and close relationship' to one another in order to emphasize the close relationship between word and Eucharist. Since many people share in the ministry of the word, the ambo should be accessible to everyone, including those with physical disabilities."
It is noteworthy that the text only foresees candles carried by ministers and makes no reference whatsoever to permanent fixtures.
With respect to candles, Built of Living Stones adds:
"92. Candles, which are signs of reverence and festivity, 'are to be used at every liturgical service.' The living flame of the candle, symbolic of the risen Christ, reminds people that in baptism they are brought out of darkness into God's marvellous light. For the celebration of the Eucharist it is appropriate to carry candles in the entrance procession and during the procession with the Book of the Gospels. At least two candles are placed near the altar in the sanctuary area. If there is a lack of space, they may be placed on the altar. Four or six candles may be used for the celebration of Mass and for exposition of the Blessed Sacrament. If the bishop of the diocese celebrates, seven candles may be used. Candles placed in floor-standing bases or on the altar should be arranged so they do not obscure the view of the ritual action in the sanctuary, especially the action at the altar."
As we can see from these documents, there is no requirement for any permanent ambo candle. In fact, there is not even a justification for the existence of such a candle. In other words, the only candles envisaged by the Church near the ambo are those accompanying the proclamation of the Gospels and the Easter candle.
This clarifies the other question. Having four or six candles on or near the altar is preferable. The lighting of four or six candles is a way to illustrate the importance of certain feast days and of Eucharistic adoration, which requires a minimum of four lit candles.
Nor does the presence of candles near the ambo form part of other liturgical traditions such as the Byzantine. In this tradition, the ambo (or ambon) is usually considered as part of the altar and is placed directly in front of the Royal or Holy Doors as a semicircular piece jutting out from the center of the raised walkway, the solea, in front of the iconostasis. Everything from the ambon and beyond the iconostasis is considered the altar or sanctuary. The Gospel is proclaimed, litanies are chanted by the deacon, and the final blessing is given by the priest from the ambon.
There is another element in the Byzantine tradition called the tetrapod, which might easily be confused with the ambon. This is a small table in the nave in front of the Royal Doors.
The tetrapod is considered a reflection of the Holy Table (the Latin altar). Many services take place there outside of the Divine Liturgy (the Eucharistic celebration), such as weddings, baptisms, memorial services for the deceased, parts of matins, special devotions to Christ, the Mother of God, and the saints, among others. All these happen at the tetrapod and not at the altar. Since it is used so frequently, the tetrapod will usually be decorated with altar coverings, candles, and an icon at the minimum.
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