Literature.— (a) Greek Philosophy : Caird, Evotulion 0/ Theology in the Greek Philosophers (1894) ; Zeller, Stoics mid Epicureans ; Lightfoot, Dissertations mi the Apostolic Age, 'St. Paul and Seneca ' ; Drummond, Philo JudteuSy and art. ' Philo ' author in Hastings' DB, Extra Vol.
Be.vschlag, Keuss, Stevens ; Wendt, Teaching ofJesits ; Dalman,
H'oz-./.v of JesKS ; Forrest, Christ of History and of Experience^
,1 A >,!].< r:iii „f Christ; Shailer Mathews, Messianic Ilope in
\ '' ' : ' 1 ; .\damson, Mind in Christ; Bruce, Training of
' i^uKidom of God, Galilean Gospel; Swete, Studies
/ ■'!;! of our Lord (1904); Zockler's art. 'Jesus
'liE^; Sanday's art. 'Jesua Christ' in Hastings'
'Son of 1
and Sanday's ' Son of God,'
. _ .., _ ■:r, Christtis Consiantnator.
(d) Testimony of the Apostlt-s : AT Theol. as above; also Shailer Mathews as above ; Hai?on, Storii of St. Paul ; a Com- parison of Acts and E^jistles (1!)04) ; Knowling, Testimony of St. Paul to Christ (190,'i), note copious literature of recent date referred to in Lecture ) ' - - • ' .. , -
(1906).
Patrick, James, the Lord's Brother
(e) Development of Doctrine: Harnack,£ftst.o/Z)oj)mi; Loots, Leitfaden* (1906); (iwalkiii, Studies of Arianism; Dorner, Doctrine of tlie y./v-./' w r /, , , ' , .alley, Doctrine of the Incar- nation ; Rivilk. II 1,1 diiiinitide J :isua Christ; Schultz, Die I.rh. ' -hr,! Christi (1S81); Herm. Schmidt. ,^wrf-/.,. ' i ,i I. 'Christologie' in PiLBS; Kunze, Oir rii;.,- ., I'r'sli (Uml); Orr, Christiayi
' 1; ' ■ ' ' ' ; t! C, Edwards,
/' ', - ; ,' (.lore, Bampton
I I , / / and the Incar- ;■/ ,, -,' 11 ,./ (1849); Illing-
I I / // and Divine, Divine Immanence;
II \. / ( / lliiology , sturt and others, Personal
III I 1 1 111 I I I st in Modern Theology, Philosophy of I I I I I T. B. IvILPATRICK.
su
INCENSE
INDIVIDUAL
INCENSE. — The English word comes from the hat. intcitsKs, 'burnt' {iiiceiidere, ' to bui-n '), and is applied to the materials used for making a per- fume which was emitted by the materials being burned. These materials consist of fragrant gums, spices, and scents.
' Incense ' is the usual tr. of BuujtcuM, wliich occurs in the NT 6 times only : Lk l'"- ", Rev 6* 83- -1 1813. In the passages in Rev. it is always in the plural, and in 18^3 is rendered in AV by ' odours.' du/uxf^ is the LXX equivalent of Heb. n-jb,?, which comes from lop ' to raise an odour by burning;,' and so 'to burn incense.' Cognate Gr. words are ^uf/Aotcu, 'to burn incense,' Lk 19 (i-r. x.y. in NT) ; and S^u^aTipin, He 94 ' censer,' or ' altar of incense.' The root of tliese words is Svcj = (1) 'to be in heat,' (2) ' to burn,' (3) ' to sacrifice (by burning) ' ; see Grimm-Thayer, «.!)., and cf. SK/ie.- and «i/.«oa.. The word «iy,ti/a,i«t is to be carefully distinguished from >.i'^«.«, 'frankincense' (Heb. .IJU^). The latter was an ingredient of the former. /.;ja>»,- is found twice in NT (Mt 211 and Rev 1S13, in the latter together with
Incense came to be used in connexion with the Levitical worship in the Temple. Special care was to be taken in the making of it (Ex Z(fl"- P). Several passages in the OT indicate that the Israelites came to regard it (as they did other ceremonies) per se, apart from its spiritual mean- ing. Hence the denunciations of the prophets (Is 1" etc.). In the NT it is referred to only in con- nexion with tlie daily service of the Temple (Lk 1), and also as part of the symbolical heavenly wor- ship in the Apocalypse. In Kev 5« and 8^- ■* it is associated with the prayers of the saints ; in 5^ apparently being identified with the prayers, and in 8'- ■* added to the prayers (cf. rais Trpo(revxaTs in both verses), as though to render them acceptable. RV ' ^Wth ' in Rev 8* seems impossible.
The symbolism seems to be generally that of worship, whicli, like incense, asceru/s from earth to heaven. In Ps 141= prayer is thus likened to incense. Godet (on Lk 1") thinks there was a dose connexion between the two acts of burning incense and ottering prayer.
' The one was the typical, ideal, and therefore perfectly pure prayer ; the other the real prayer, which was inevitably imper- fect and defiled. The former covered the latter with its sanctity, the latter communicated to the former its reality and life. Thus they were the complement of each other.'
Incense is used in worship in the Greek and Roman Catholic Churches, and by some congrega- tions in the Anglican Church. Its earliest use in the Christian Church seems to have been as a fumigant (so Tertullian). No liturgical use is kno\vn for at least 4 if not 5 centuries. Up till then it was regarded as a relic of heathenism. As the Holy Communion came to be regarded as ' a sacrifice, and in some respects analogous to the Jewish sacrifices, incense became gradually asso- ciated with Christian worship. It is at least note- worthy that there is an entire absence of any reference to incense in the Christian Church of the NT in Acts and the Epistles, the only allusions being those in the symbolism of the Apocalypse. May not this be rightly regarded as an argumen- ficm e silentio'i Having the substance, what need is there of the shadow ? ( Jn 4^- ^).