II. In the Christian Church

1. In the Patristic Period

Church: Notwithstanding the important r81e assigned to incense in the Jewish ritual, and the mention in Rev. viii. 3, 4 of one of the symbolical meanings attached to the same, there is no satis- factory evidence of the use of incense in the Christian Church during the first three centuries. Indeed, the early Apologists are emphatic in disclaiming its use. Thus, Tertullian (APol. xlii., cf. xxx.) declares formally: "We have nothing to do with incense," and Athen- agoras (" Plea for the Christians, " xlii., in ANF, ii. 134-135) explains that the God of the Christians, being himself the most exquisite of all aromas, has no need of incense. It is plain from the context of these and other passages that the opposition of the early Christians to incense rested chiefly, if not solely, on the fact that its use was identified with the religious ceremonies of the pagans, and it is well known that for a Christian to burn incense before an idol was one of the most conspicuous marks of apostasy. It appears that the earliest extant references to the use of incense in the Christian liturgy occur in the Apostolic Constitutions (canons 3, 4) where, among the objects declared necessary for the offering of the sacrifice, mention is made of the thumiema, and in the work of the PseudoDionyaius (De hierarch. eccl., iii.-iv.), where it is stated that every offering of the sacrifice should be preceded by the ceremony of thurification. It would seem, therefore, that the custom began to prevail in the Christian Church from the fourth century onward. The Oriental liturgies of Basil and Chrysostom and others speak of incensing the elements or oblates of the Eucharistic service; as to the West, the use of incense in the ceremonies of the mesa seems to have originated in the churches of Gaul.

2. In the Roman Catholic Church

The Roman ritual regulates in greater detail the liturgical use of incense, specifying the formula of words that should accompany each of the various thurificationa. The earliest usage seems to have been connected with the ceremonies of the mass, but it was later extended to other religious functions, such as ecclesiastical bene dictions and consecrations, funeral rites, and litur gical processions in which the thurifera walk at the head, preceding the cross-bearer. In the liturgical works of the Middle Ages mention is made of several kinds of vessels connected with the' keeping and use of incense: e.g. the Lhuraraum or incenaa rium, denoting a box or chest of variable pattern and dimension in which the different kinds of incense were kept; the thymiotorium, a large recep tacle placed near the altar, and which diffused in all directions the odor of the incense burned therein; and the thuribulum, or thurible proper, a portable vessel suspended by small chains and thus capable of being swung. Thuribles vary in design, and are often objects of great art, being exquisitely chiseled and set with precious stones. Besides the practical utility of incense to counteract the disagreeable odors incidental to large and confined gatherings of people-a purpose which had probably some thing to do with its introduction into the liturgical services-it has several symbolical significations. Thus, according to Bellarmine (De miasn, ii. lb), it symbolizes (1) the "sweet savor of the knowledge of Christ" (II Cor. ii. 14 sqq.); (2) the prayers of the saints (Rev. viii. 3, 4); (3) the majesty of God veiled by the clouds. Others see in the consumption by fire of the incense before the Lord a symbol of the completeness and generosity with which Christians should consecrate and devote them selves to God and his service.

In liturgical functions the celebrant always

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blesses the incense when putting it into the thurible, except on Good Friday and when he is about to incense exclusively the blessed sac 3. Ritual rament. Three blessings of the incense of Incense. occur during the ceremonies of the solemn mass: (1) before the introit; (2) before the chanting of the Gospel; (3) after the offertory. In the service for the dead .this last is the only one. When the liturgical office is solemnly chanted, incense is blessed in lauds at the Bene dictus, and in vespers at the Magnificat; and in each case the altar is incensed and afterward the cele brant and the other officiating ministers. The in censing of persons occurs three times during the solemn high.mass: (1) the celebrant is incensed by the deacon after the introit; (2) the same after the chanting of the Gospel; (3) after the offertory the deacon incenses the celebrant, then, in order of dignity, the prelates and other members of the clergy occupying places in the sanctuary;, and finally the subdeacon, after which one of the inferior ministers incenses in globo the congregation of the faithful. The number of swings of the thurible is regulated by the ritual with reference to the greater or less canonical dignity of the persons or things incensed. Thus, e.g., three swings are prescribed for the blessed sacrament exposed, and for the cross on the altar; also for the celebrant, cardinals or bishops present in the sanctuary. Two strokes are allotted to lesser ecclesiastical dignitaries -and to sacred relics exposed on the altar, while the ordinary priest present in the sanctuary receives but one. Ali persons incensed must be standing. For further particulars in this connection see the Rituade Romanum and the Ceremonials EPiscopomm (1, I., xxiii. n. 3 et passim).

(James F. Driscoll.)

During the last half century the use of incense has been to some extent restored in the Anglican communion, where it caused a violent and acri monious controversy. The Catholic , Apostolic Church also employs it (see this work, ii. 459).

Bibliography: On T.: The earlier literature is given in Hauck-Herzog, RE, xvi. 404. Consult the commentaries on the passages cited in the text; J. wellhRusen, Pro legomena, pp. 64 sqq., Berlin, 1895; Benzinger, Archäologie, pp. 401-402, 444-445; Nowack, Archäologie, ii. 246-247; DB, ii. 467-848; EB, iL 2165-2169; JB, vi. 568-571. On II.: Bingham, Oripinue, VIII., vi. 21; C. de Vert, Explication . des cArrimonies de i'Eglise, iv. 52 sqq., Paris, 1713; P. Lebrun, Explication . . . de la mmse, i. 146 sqq., ib., 1726; N. 8. Bergier, Dictionnaire de thtologie, ii. 422 sqq., Besancon, 1830; Baltimore Ceremonial, Philadelphia, 1894; Migne, Encyclop4die thdoWiqae, 1 ser., xv. 1166 sqq.; DCA, i. 830-831; Lichtenberger, EBR, iv. 415-416.