This fragrant element of our Catholic heritage dates to millennia before Christ.
The use of incense in religious worship started more than 2,000 years before Christianity even began. The use of incense in China is documented before 2000 BC. Trade in incense and spices was a major economic factor between east and west when caravans traveled the Middle Eastern Incense Route from Yemen through Saudi Arabia. The route ended in Israel and it was here that it was introduced to the Roman Empire.
Religions in the western world have long used incense in their ceremonies. Incense is noted in the Talmud and is mentioned 170 times in the Bible. (e.g., Exodus 30: 1):
“For burning incense you shall make an altar of acacia wood …”
The use of incense in Jewish worship continued long after the beginning of Christianity and was a definite influence in the Catholic Church’s use of it in liturgical celebrations. The Church sees the burning of incense as an image of the prayers of the faithful rising to heaven. The symbolism is mentioned in Psalm 141:2:
“Let my prayer be incense before you; my uplifted hands an evening offering.”
There is no specific time frame recorded to let us know when incense was introduced into the religious services of the Church. No evidence is available to show its use during the first four centuries of the Church. But there are references of it being used in the New Testament. Luke, in the beginning of his Gospel, speaking about the birth of John the Baptist, writes:
Then, when the whole assembly of people were praying outside at the hour of the incense offering, the angel of the Lord appeared to him standing at the right of the altar of incense. Zechariah was troubled by what he saw and fear came upon him.
Incense is a sacramental, used to sanctify, bless, and venerate. The smoke from the incense is symbolic of the mystery of God Himself. As it rises upward the imagery and smell convey the sweetness of Our Lord’s presence and it reinforces how the Mass is linked to Heaven and Earth, ending in the very presence of God.
The smoke also symbolizes the intense faith that should fill us and the fragrance is representative of Christian virtue.
The GIRM (General Instruction of the Roman Missal) permits the use of incense at several times during the Mass. When something is incensed, the censer (thurible) is swung three times, which represents the Three Persons of the Blessed Trinity.
There are different times during the Mass that incense may be used.
- During the entrance procession
- At the beginning of Mass to incense the altar and the cross
- Before the Gospel reading
- After the bread and the chalice are placed on the altar to incense the offerings, the cross, the altar, the priest, and finally the people.
In addition, incense is used at funerals both in the church at the casket and at the cemetery. It is used on Holy Thursday as the Blessed Sacrament is put in repose. And during the Easter Vigil, five grains of incense are placed into the Paschal Candle.
Finally, let us go to the Book of Revelation 8:3-4:
Another angel came and stood at the altar, holding a gold censer (thurible). He was given a great quantity of incense to offer, along with the prayers of all the holy ones on the gold altar which was before the throne. The smoke of the incense along with the prayers of the holy ones went up before God from the hand of the angel.
Yes, the use of incense is deeply rooted in our Catholic heritage
WHY IS INCENSE USED DURING MASS?
Father William Saunders
Why do priests use incense at Mass? Where does it come from?—A reader in Alexandria
The use of incense in the ancient world was common, especially in religious rites where it was used to keep demons away. Herodotus, the Greek historian, recorded that it was popular among the Assyrians, Babylonians and Egyptians. In Judaism, incense was included in the thanksgiving offerings of oil, rain, fruits, wine (cf. Numbers 7:13-17). The Lord instructed Moses to build a golden altar for the burning of incense (cf. Exodus 30:1-10), which was placed in front of the veil to the entrance of the meeting tent where the ark of the covenant was kept.
We do not know exactly when the use of incense was introduced into our Mass or other liturgical rites. At the time of the early Church, the Jews continued to use incense in their own Temple rituals, so it would be safe to conclude that the Christians would have adapted its usage for their own rituals.
In the liturgies of Ss. James and Mark, which in their present form originate in the fifth century, the use of incense is mentioned. A Roman Ritual of the seventh century marks it usage in the procession of a Bishop to the altar and on Good Friday. Moreover, in the Mass, an incensation at the Gospel appears very early; at the offertory, in the 11th century; and at the Introit, in the 12th century. Incense was also used at the Benedictus and Magnificat during Lauds and Vespers about the 13th century, and for the exposition and benediction of the Blessed Sacrament about the 14th century. Gradually, its usage was extended to the incensing of the celebrant and assisting clergy.
The purpose of incensing and the symbolic value of the smoke is that of purification and sanctification. For example, in the Eastern Rites at the beginning of Mass, the altar and sanctuary area were incensed while Psalm 50, the “Miserere,” was chanted invoking the mercy of God. The smoke symbolizes the prayers of the faithful drifting up to heaven: the Psalmist prays, “Let my prayer come like incense before you; the lifting up of my hands, like the evening sacrifice” (Psalm 141). Incense also creates the ambiance of heaven: The Book of Revelation describes the heavenly worship as follows: “Another angel came in holding a censer of gold. He took his place at the altar of incense and was given large amounts of incense to deposit on the altar of gold in front of the throne, together with the prayers of all God’s holy ones. From the angel’s hand, the smoke of the incense went up before God, and with it the prayers of God’s people.”
In the General Instruction of the Roman Missal incense may be used during the entrance procession; at the beginning of Mass, to incense the altar; at the procession and proclamation of the Gospel; at the offertory, to incense the offerings, altar, priest and people; and at the elevation of the Sacred Host and chalice of Precious Blood after the consecration. The priest may also incense the Crucifix and the Paschal Candle. During funeral Masses, the priest at the final commendation may incense the coffin, both as a sign of honor to the body of the deceased which became the temple of the Holy Spirit at Baptism and as a sign of the faithful’s prayers for the deceased rising to God.
The usage of incense adds a sense of solemnity and mystery to the Mass. The visual imagery of the smoke and the smell remind us of the transcendence of the Mass which links heaven with earth, and allow us to enter into the presence of God.
Sources: aleteia.org & ewtn.com
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