d Christians are "children of light" in war against
the evil "powers of darkness." When St. Paul was converted "there
shined about him a great light from heaven." The impressiveness and
symbolism of fire and light are testified to in many biblical
expressions. Christ stands "in the midst of seven candle-sticks" with
"his eyes as a flame of fire." When the Holy Ghost appeared before the
apostles "there appeared unto them cloven tongues of fire." When St.
Paul was preaching the gospel of Christ at Alexandria "there were many
lights" suggesting a festive illumination.

According to the Bible, the perpetual fire which came originally from
heaven was to be kept burning on the altar. It was holy and those whose
duty it was to keep it burning were guilty of a grave offense if they
allowed it to be extinguished. If human hands were permitted to kindle
it, punishment was meted out. The two sons of Aaron who "offered strange
fire before the Lord" were devoured by "fire from the Lord." The
seven-branched candlestick was lighted eternally and these burning
light-sources were necessary accompaniments of worship.

The countless ceremonial uses of fire and light which had evolved in the
past centuries were bound to influence the rites and customs of the
Christian church. The festive illumination of pagan temples in honor of
gods was carried over into the Christian era. The Christmas tree of
to-day is incomplete without its many lights. Its illumination is a
homage of light to the source of light. The celebration of Easter in the
Church of the Holy Sepulchre in Jerusalem is a typical example of
fire-worship retained from ancient times. At the climax of the services
comes the descent of the Holy Fire. The central candelabra suddenly
becomes ablaze and the worshipers, each of whom carries a wax taper,
light their candles therefrom and rush through the streets. The fire is
considered to be of divine origin and is a symbol of resurrection. The
custom is similar in meaning to the light which in older times was
maintained before gods.

During the first two or three centuries of the Christian era the
ceremonial use of light does not appear to have been very extensive.
Writings of the period contain statements which appear to ridicule this
use to some extent. For example, one writer of the second century states
that "On days of rejoicing ... we do not encroach upon daylight with
lamps." Another, in the fourth century, refers with sarcasm to