The Exsultet (Easter Proclamation) is the climactic hymn of the Lucernarium, sung during the Easter Vigil once the Paschal Candle has been processed into the sanctuary and placed on its stand. The liturgical movement of the Vigil is a progressive transition from total darkness to the fullness of light, representing the Resurrection of Christ.
THE SEQUENCE OF LIGHTING ACCORDING TO THE ROMAN MISSAL
The rubrics of the Missale Romanum establish a precise, tiered order for the illumination of the sacred space to ensure the symbolism of the “Light of Christ” is progressively revealed:
✓ The New Fire and Procession: The Vigil begins in total darkness. The Paschal Candle is lit from the new fire.
✓During the procession into the church, the deacon or priest stops three times to sing “Lumen Christi” (Roman Missal [RM], Easter Vigil, no. 15).
✓The First Acclamation: At the door of the church, after the first acclamation, the priest lights his individual candle from the Paschal Candle (RM, no. 15).
✓The Second Acclamation: In the middle of the church, after the second acclamation, all the faithful light their candles from the flame of the Paschal Candle (RM, no. 16). The light is passed from the Paschal Candle throughout the assembly to signify the spread of the Light which is Christ.
✓The Third Acclamation and General Lighting: Upon reaching the sanctuary, after the third acclamation, the Paschal Candle is placed on its stand. At this exact moment, the rubrics state: “And the lights of the church are lit” (et accenduntur luminaria ecclesiae), with the exception of the altar candles (RM, no. 17)
✓ The Proclamation: Only after the entire church is illuminated (including electric lights/lamps) do the faithful remain standing with their lit candles to hear the Exsultet (RM, no. 18).
✓The Altar Candles: These remain unlit during the proclamation; they are lit later during the singing of the Gloria in excelsis (RM, no. 31).
THE ROMAN PRACTICE AND TRADITION
In the Stational Liturgies of Rome, specifically those celebrated at St. Peter’s Basilica, the “Roman model” follows a rigorous adherence to these rubrics. As the Paschal Candle reaches its place and the third acclamation is completed, the basilica’s architectural lighting and chandeliers are turned on simultaneously.
In Rome, this includes all electric lighting and decorative lamps (luminaria). This sudden transition from the small flames of individual candles to the full brilliance of the building signifies that the Resurrection has transformed the entire world. The light is not meant to be partial; it signifies that the darkness of the tomb has been utterly dispelled (Congregation for Divine Worship, 1988).
CANONICAL AND THEOLOGICAL INTEGRITY
Following Canon Law (Can. 17–19), positive provisions are given wider interpretation for the good of souls. The directive in the Missal to light the “luminaria” of the church is an inclusive command. Restricting the Exsultet to the light of the Paschal Candle alone would contradict the explicit rubrical instruction that occurs immediately following the procession (RM, no. 17).
Theologically, the Exsultet is a proclamation of a reality that has already begun—the victory is won, and the church is already bathed in the light of the Risen Lord. The faithful stand in this communal light, holding their individual flames, to hear the history of salvation recounted.
CONCLUSION
The Exsultet is not sung only with the Paschal Candle. It is properly proclaimed after the Paschal Candle is placed, the faithful have lit their individual candles, and all general lights in the church (including electric lights) have been turned on (RM, nos. 17-19). This sequence ensures that the symbolic movement from the “pillar of fire” (the Candle) to the “enlightened people” (the faithful) and finally to the “enlightened world” (the church building) is fully realized in harmony with universal liturgical norms and the practice of the See of Rome.
Fr. Dr. Okhueleigbe Osemhantie Ãmos
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