THE NEW SCHAFF-HERZOG
membership is gained only by baptism. The canon law provides in a number of places that if a priest is found not to have been baptized, he must receive that sacrament and then be reordained. The incapacity of women has never been questioned in the Church. According to I Tim. ii. 12; I Cor. xiv. 34, 35, they are not to teach, and Tertullian (De virg. vel., viii.) expresses the prohibition of any official acts by them in the most absolute terms. The Council of Laodicea (372) forbids their ordination as presbyter ce (viduce), and the first Council of Nicsea (325), with several others, as diaconce or diaconissce. (O. Mejer|.)
Bibliography: Bingham, Origines, XIV., iv. 5.
INCARNATION. See Christology XL, § 2; and Virgin Birth.
INCE, WILLIAM: Church of England; b. in London June 7, 1825. He was educated at King's College, London, and Lincoln College, Oxford (B.A., 1846), was ordered deacon in 1849 and ordained priest in 1852. He was fellow and tutor of Exeter College, Oxford (1847-78), and subrector (1857-78). He became regius professor of divinity and canon of Christ Church, Oxford, in 1878, and subdean in 1901. He was likewise junior proctor of the University , 1856-57, Whitehall preacher, 1860-62, and chaplain to the bishop of Oxford, 1871-89. Among his publications special mention may be made of Some Aspects of Christian Truth (London, 1862); Religion in the University of Oxford (1874); The Past History and Present Duties of the Faculty of Theology in Oxford (Oxford, 1878); and Letter on the Declaration of the English Church Union (1900).
INCENSE.
Pre-Christian Usage.
Universality of Its Employment (§ 1).
The Hebrew Altar of Incense (§ 2).
The Materials (§ 3).
Symbolism (§ 4).
The Ritual of Incense (§ 5). II. In the Christian Church. In the Patristic Period
(§1). In the Roman Catholic
Church (§ 2). Ritual of Incense (§ 3).
I. Pre-Christian Usage: The Orientals, from time
immemorial, had an extraordinary predilection for
fragrant spices, particularly for such
i. Univer- aromatics as exhale an agreeable odor sality of when consumed on coals. Not only in Its Em- connection with worship, but also in
ployment. private life, large outlay was bestowed upon perfumery and incense. This is especially true of the ancient Egyptians (cf. Plutarch, De Iside, lxxx.-lxxxi.), who could not conceive even the subterranean world without such enjoyment. It was a mark of honor, among Oriental nations, to sprinkle incense over persons or guests of high estate — a practise still current in contemporary Egypt. Censers were carried before those commanders or princes whom they desired to honor, or were set up in the streets through which they passed (cf. Quintus Curtius Rufus, De rebus gestis Alexandri, V., i. 20, VIII., ix. 23; Herodian, Historia, IV., viii. 19, and xi. 3). The ancient Israelites appeared equally fond of sweet savors (Prov. xxvii. 9). Rooms, clothing, stuffs of all kinds, were garnished with spices and incense on occasions of festivity (Ps. xlv. 8; Cant. iii. 6; Prov. vii. 17).
In the sphere of worship, as well, incense was from early times a demonstration of honor in relation to the deity, so employed in Western Asia among the Babylonians, Syrians, Phenicians and Canaanites. From Asia, in turn, the practise passed over to Greeks and Romans, and was prominent in the voluptuous rites in honor of goddesses. In the Bible the use of incense in ceremonial is frequent. Indeed the offering of sacrifice sometimes takes the form of expression commonly used for incense, the idea being that sacrifice is productive of sweet savor before God. Just as in Israel it was prescribed, with reference to many a sacrifice, to salt it with incense, the same, beyond all doubt, was also frequently the case with the heathen offerings, whereof the Bible speaks (cf. the " strange incense," Ex. xxx. 9, in contrast with Israel's worship). The modern theory that the offering of incense came into the Israelite worship from abroad only shortly before Jeremiah's day is neither demonstrable nor inherently probable. From the very fact that in Israel's pristine antiquity, no less than in Babylonia and Egypt, there prevailed the intention of producing, along with the sacrifice, a " sweet-smelling savor " for the deity (Gen. viii. 21; cf. Deut. xxxiii. 10), it becomes a matter of course that fragrant woods and aromatics were employed. Indeed by the very burning of the first-fruits and of other vegetable substances, desire for sweet savor was implied. If it is therefore probable from the outset that the Hebrews contemplated the burning of fragrant substances in the sanctuary, the silence of the Prophets (but cf. Ezek. xxiii. 41) does not invalidate the Pentateuchal evidences of the offering of incense from the time of Moses (Lev. x. 1 sqq., xvi. 13; Num. xvi.). On the other hand, it is easily conceivable that the material for incense could be, and was, refined in the course of time by employing exotic spices (Jer. vi. 20; Isa. Ix. 6). The offering of incense had a symbolic significance. Usually a symbol of prayer is discerned therein, and not unreasonably (Ps. cxli. 2). The ascending cloud of incense was a symbol of the prayer with which the congregation accompanied the rite (Luke i. 8-10). A further symbolism involved is the transfer to the deity of the noblest and best the earth has to give. According to Lev. xvi. 13, there is an expiatory signification attached to the oblation of incense. What is for sinful man the deadly majesty of God becomes veiled over by this manner of offering.
The altar of incense, described as furniture of the tabernacle (Ex. xxx. 1-10, xxxvii. 25), was a cubit in length and a cubit in breadth, two 2. The cubits in height, of acacia wood over- Hebrew laid with gold, whence it is called the Altar of golden altar (Ex. xxxix. 38). Like the Incense, altar for burnt sacrifice, it was provided with horns, projecting from the four corners. Half-way between top and base it was decorated with a " crown round about," the same as in case of the ark and showbread table. Handles, or " staves," likewise of acacia wood and overlaid with gold, were inserted through golden rings, two on each side, below the " crown." Above the altar, a " roof " was adjusted; that is, a flat