St Mark the Evangelist’s Documents
Use of Candles, Incense and
Holy Water
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This Document is dedicated to:
Our Lady, Mother of the Church,
The Holy Apostles,
The Holy Roman Pontiffs,
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By
Mark Anthony
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St Mark the Evangelist’s Documents
Claim: The use of wax candles, incense and holy water are rooted
in paganism.
As I have never encountered a Protestant who denied the use of candles, I
will place the Catholic Encyclopaedia's article regarding candles. As for the
use of incense and holy water, is this Protestant really that ignorant?! Have
they never read the Old Testament? The Books of Exodus and Leviticus both
refer to the use of incense in religious ceremonies and rites as a way of visibly
seeing our prayers ascending before God, and in the New Law, seeing the
ascending of the prayers of the Saints, both on earth and in Heaven. And as
for holy water, it is mentioned in Scripture, but only once in the Old Testament
by name, and this was by God Himself. The fact that it is mentioned in the
Bible shows that it is a Biblical thing to have. Lastly, the Church Fathers all
attest to the use of holy water in their own days, which were taken from the
Church by the faithful to be used in their own homes, as we do today. I shall
also place here the Catholic Encyclopaedia's articles on incense and holy
water.
THE CATHOLIC ENCYCLOPAEDIA - CANDLES
The word candle (candela, from candeo, to burn) was introduced into
the English language as an ecclesiastical term, probably as early as the
eighth century. It was known in classical times and denoted any kind of taper
in which a wick, not uncommonly made of a strip of papyrus, was encased in
wax or animal fat. We need not shrink from admitting that candles,
like incense and lustral water, were commonly employed
in pagan worship and in the rites paid to the dead. But the Church from a
very early period took them into her service, just as she adopted many other
things indifferent in themselves, which seemed proper to enhance the
splendour of religious ceremonial. We must not forget that most of these
adjuncts to worship, like music, lights, perfumes, ablutions, floral
decorations, canopies, fans, screens, bells, vestments, etc. were not identified
with any idolatrous cult in particular; they were common to almost all cults.
They are, in fact, part of the natural language of mystical expression, and
such things belong quite as much to secular ceremonial as they do
to religion. The salute of an assigned number of guns, a tribute which is paid
by a warship to the flag of a foreign power, is just as much or as little worthy
to be described as superstitious as the display of an assigned number
of candles upon the altar at high Mass. The carrying of tapers figures among
the marks of respect prescribed to be shown to the highest dignitaries of the
Roman Empire in the "Notitia Dignitatum Imperii". It is highly probable that the
candles which were borne from a very early period before the pope or
the bishop when he went in procession to the sanctuary, or which attended
the transport of the book of the Gospels to the ambo or pulpit from which
the deacon read, were nothing more than an adaptation of
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this secular practice.
The use of a multitude of candles and lamps was undoubtedly a prominent
feature of the celebration of the Easter vigil, dating, we may believe, almost
from Apostolic times. Eusebius (Vita Constant., IV, xxii) speaks of the "pillars of
wax" with which Constantine transformed night into day, and Prudentius and
other authors have left eloquent descriptions of the brilliance within
the churches. Neither was the use of candles in the basilicas confined to
those hours at which artificial light was necessary. Not to speak of
the decree of the Spanish council at Elvira (c. 300), which seems to condemn
as an abuse some superstitious burning of candles during the daytime
in cemeteries, we know that the heretic Vigilantius towards the close of the
same century made it a reproach against the orthodox that while the sun
was still shining they lighted great piles of candles (moles cereorum accendi
faciunt), and St. Jerome in answer declared that the candles were lighted
when the Gospel was read, not indeed to put darkness to flight, but as a sign
of joy. (Migne, P.L., XXIII, 345.) This remark and the close association of
lighted candles with the baptismal ceremony, which took place on Easter
Eve and which no doubt occasioned the description of
that sacrament as photismos (illumination), shows that the Christian
symbolism of blessed candles was already making itself felt at that early date.
This conclusion is further confirmed by the language of the Exultet, still used in
our day on Holy Saturday for the blessing of the paschal candle. It is highly
probable that St. Jerome himself composed such a praeconium
paschale (see Morin in Revue Bénédictine, Jan., 1891), and in this the idea of
the supposed virginity of bees is insisted on, and the wax is therefore
regarded as typifying in a most appropriate way the flesh of Jesus Christ born
of a virgin mother. From this has sprung the further conception that the
wick symbolizes more particularly the soul of Jesus Christ and the flame
the Divinity which absorbs and dominates both. Thus the great paschal
candle represents Christ, "the true light", and the smaller candles
are typical of each individual Christian who strives to reproduce Christ in his
life. This symbolism we may say is still accepted in the Church at large.
Besides the use at baptism and at funerals (St. Cyprian in 258
was buried praelucentibus cereis), we learn from the so-called Fourth Council
of Carthage, really a synod held in Southern Gaul (c. 514), that in conferring
the minor order of acolyte The candidate had delivered to him
"a candlestick with a candle". The usage is observed to the present day. Such
candles as these when carried by acolytes, as we learn from
the Gregorian Sacramentary and the "Ordines Romani", were constantly used
in the Roman Ceremonial from the seventh century and probably still earlier.
These candles were placed upon the pavement of the sanctuary and not
until much later upon the altars. Still the practice of setting candles upon the
table of the altar itself seems to be somewhat older than the twelfth century.
As the Roman pontiff, according to the "Ordines", was preceded by
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seven acolytes carrying candles, and as these candles at a later period were
placed upon the altar and no longer upon the pavement, it is a tempting
hypothesis to identify the six altar-candlesticks of an ordinary high Mass (there
are seven when the bishop of the diocese pontificates) with
the acolytes' candlesticks of the Roman"Ordines". But on this,
see Edmund Bishop in the "Downside Review", 1906. The lighting of six candles
upon the altar is now enjoined for every high Mass, four at every Missa
Cantata, or for the private Mass of a bishop on festivals, and two for all
other Masses. Still a certain freedom is left of lighting more candles on
occasions of solemnity. Six candles should also be lighted
at Vespers and Lauds when the Office is sung on great feasts, but on
less solemn occasions two or four suffice. The rubrics also prescribe that
two acolytes with candles should walk at the head of the procession to the
sanctuary, and these two candles are also carried to do honour to
the chanting of the Gospel at high Mass, as well as to the singing of the
little chapter and the collects at Vespers, etc. Similarly the bishop when he
makes his entry into a church is received and escorted by the acolytes with
their candles. Again a bishop when taking part in any ecclesiastical function
in the sanctuary has a little candlestick of his own, known as the bugia, which
is held beside him by a chaplain or cleric. Candles are also used
in excommunications, the reconciling of penitents, and other exceptional
functions. They play a conspicuous part in the rite of the dedication of
a church and the blessing of cemeteries, and an offering of candles is also
made at the Offertory of an ordination mass by those who have just
been ordained. In the conferring of all the sacraments except that
of penance, it is enjoined that candles should be lighted. At a baptism a
burning candle is put into the hand of the catechumen or of the godfather
as representing the infant. It is not lawful to say Mass without lighted candles,
and if the candles are in danger of being blown out by the wind they must
be protected by lanterns. The rubrics of the "Roman Missal" direct that at
the Sanctus, even of any private Mass, an additional candle should be
lighted and should burn until after the Communion of the priest.
This rubric however is much neglected in practice even in Rome itself.
As regards material, the candles used for liturgical purposes should be of
beeswax. This is adhered to on account probably of its symbolic reference to
the flesh of Christ, as already explained. In the case of the paschal
candle and the two candles which are of obligation at Mass, a
recent decree of the Congregation of Rites (14 Dec., 1904) has decided that
they must be of beeswax in maxima parte, which commentators have
interpreted as meaning not less than 75 per cent. For other purposes
the candles placed upon the altar, e.g. at Benediction, ought to be made of
wax, "in great part". Of such candles a minimum of twelve is prescribed for
any public exposition of the Blessed Sacrament, though six will suffice in
a poor church or for a private exposition. As a rule the colour of candles
should be white, though gilded and painted candles are permitted
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under certain restrictions. In Masses for the dead however and in Holy
Week yellow or unbleached wax is used. It is also fitting that the candles
for liturgical purposes should be blessed, but this is not prescribed as
of obligation. An elaborate blessing for candles is provided on the feast of
the Purification on 2 Feb., otherwise known as Candlemas Day, and this is
followed by a distribution of candles and a procession. In former ages this
function was performed by the sovereign pontiff wherever he was resident;
and of the candles so blessed some were scattered among the crowd and
others sent as presents to persons of note. A less
elaborate form of blessing for candles on ordinary occasions is given in
the Missal as well as in the Ritual.
Candles were, and are, commonly used to burn before shrines towards which
the faithful wish to show special devotion. The candle burning its life out
before a statue is no doubt felt in some ill-defined way to
be symbolical of prayer and sacrifice. A curious medieval practice was that
of offering at any favoured shrine a candle or a number of candles equalling
in measurement the height of the persons for whom some favour was asked.
This was called "measuring to" such or such a saint. The practice can be
traced back to the time of St. Radegund (d. 587) and later right through
the Middle Ages. It was especially common in England and the North
of France in the twelfth and thirteenth centuries. For many other uses
of candles, e.g. in the service of Tenebræ, in the hands of the dying, at
First Communion, etc., the reader must be referred to the respective articles.
Click here to read the original article.
CATHOLIC ENCYCLOPAEDIA - INCENSE
(Latin thus, Gr. thumiama), an aromatic substance which is obtained
from certain resinous trees and largely employed for purposes
of religious worship. The word is also used to signify the smoke or perfume
arising from incense when burned.
Nature
In ancient times incense was furnished by two trees, viz. the Boswellia
sacra of Arabia Felix, and the Boswellia papyriferaof India, both of which
belong to the Terebinthian family. Mention is made of it in Numbers
7:14; Deuteronomy 33:10, etc. It was procured from the bark much as gum is
obtained at present. To enhance the fragrance and produce a thicker
smoke various foreign elements were added (cf. Josephus, "Bell. Jud.", V, 5).
These ingredients generally numbered four, but sometimes as many as
thirteen, and the task of blending them in due proportion was assigned under
the Old-Law ordinances to particular families (Canticles 3:6).
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Use
The use of incense was very common. It was employed for profane purposes
as an antidote to the lassitude caused by very great heat, as perfumes are
now used. Mention of its introduction into pagan worship is made by classical
writers (cf. Ovid, "Metamorph.", VI, 14, Virgil, "AEneid", I, 146). Herodotus
testifies to its use among the Assyrians and Babylonians, while
on Egyptian monumental tablets kings are represented swinging censers. Into
the Jewish ritual it entered very extensively, being used especially in
connexion with the eucharistic offerings of oil, fruits, and wine, or the
unbloody sacrifices (Leviticus 6:15). By the command of God Moses built
an altar of incense (cf. Exodus 30), on which the sweetest spices and gums
were burned, and to a special branch of the Levitical tribe was entrusted the
office of daily renewal (1 Chronicles 9:29).
When, exactly, incense was introduced into the religious services of
the Church it is not easy to say. During the first four centuries there is no
evidence for its use. Still, its common employment in the Temple and the
references to it in the New Testament (cf. Luke 1:10; Revelation 8:3-5) would
suggest an early familiarity with it in Christian worship. The earliest
authentic reference to its use in the service of the Church is found in PseudoDionysius ("De Hier. Ecc.", III, 2). The Liturgies of Sts. James and Mark — which
in their present form are not older than the fifth century — refer to its use at
the Sacred Mysteries. A Roman Ordo of the seventh century mentions that it
was used in the procession of the bishop to the altar and on Good Friday (cf.
"Ordo Romanus VIII" of St. Amand). The pilgrim Etheria saw it employed at
the vigil Offices of the Sunday in Jerusalem (cf. Peregrinatio, II). Almost
all Eastern liturgies bear witness to its use in the celebration of the Mass,
particularly at the Offertory. In the Roman Church incensation at
the Gospel of the Mass appears very early — at the Offertory in the eleventh,
and at the Introit in the twelfth century, at the Benedictus and Magnificat of
the canonical Hours about the thirteenth century, and, in connexion with
the Elevation and Benediction of the Blessed Sacrament, about the
fourteenth century. "Ordo Romanus VI" describes the incensation of the
celebrant, and in the time of Durandus (Rat. off. Div.) the
assisting clergy were incensed. In the present discipline of the Western
Church incense is used at solemn Mass, solemn blessings, functions,
and processions, choral offices, and absolutions for the dead. On these
occasions’ persons, places, and things such as relics of Christ and
the saints, crucifix, altar, book of Gospels, coffin, remains, sepulchre, etc.
are incensed. When used the incense is generally burned. There are two
cases, however, when it is not consumed:
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the grains put into the Paschal candle and
the grains put into the sepulchre of consecrated altars.
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At Mass incense is generally blessed before use.
Symbolism and manner of incensing
Incense, with its sweet-smelling perfume and high-ascending smoke,
is typical of the good Christian's prayer, which, enkindled in the heart by the
fire of God's love and exhaling the odour of Christ, rises up a
pleasing offering in His sight (cf. Amalarius, "De eccles. officiis" in P.L., CV).
Incensing is the act of imparting the odour of incense. The censer is held in
the right hand at the height of the breast, and grasped by the chain near the
cover; the left hand, holding the top of the chain, is placed on the breast.
The censer is then raised upwards to the height of the eyes, given an outward
motion and slightly ascending towards the object to be incensed, and at
once brought back to the starting point. This constitutes a single swing. For a
double swing the outward motion should be repeated, the second
movement being more pronounced than the first. The dignity of the person or
thing will determine whether the swing is to be single or double, and also
whether one swing or more are to be given. The incense-boat is the vessel
containing the incense for immediate use. It is so called from its shape. It is
generally carried by the thurifer in the disengaged hand.
Click here to read the original article.
CATHOLIC ENCYCLOPAEDIA - HOLY WATER
The use of holy water in the earliest days of the Christian Era is attested by
documents of only comparatively late date. The "Apostolic Constitutions", the
redaction of which goes back to about the year 400, attribute to
the Apostle St. Matthew the precept of using holy water. The letter written
under the name of Pope Alexander I, who lived in the second century,
is apocryphal and of more recent times; hence the first historical testimony
does not go back beyond the fifth century. However, it is permissible to
suppose for the sake of argument that, in the earliest Christian times, water
was used for expiatory and purificatory purposes, to a way analogous to its
employment under the Jewish Law. As, in many cases, the water used for
the Sacrament of Baptism was flowing water, sea or river water, it could not
receive the same blessing as that contained in the baptisteries. On this
particular point the early liturgy is obscure, but two recent discoveries are of
very decided interest. The Pontifical of Serapion of Thumis, a fourthcentury bishop, and likewise the "testamentum Domini",
a Syriac composition dating from the fifth to the sixth century, contain
a blessing of oil and water during Mass. The formula in Scrapion's Pontifical is
as follows: "We bless these creatures in the Name of Jesus Christ, Thy only Son;
we invoke upon this water and this oil the Name of Him Who suffered, Who
was crucified, Who arose from the dead, and Who sits at the right of
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the Uncreated. Grant unto these creatures the power to heal; may all fevers,
every evil spirit, and all maladies be put to flight by him who either drinks
these beverages or is anointed with them, and may they be a remedy in the
Name of Jesus Christ, Thy only Son." As early as the fourth century various
writings, the authenticity of which is free from suspicion, mention the use of
water sanctified either by the liturgical blessing just referred to, or by
the individual blessing of some holy person. St. Epiphanius (Contra haeres., lib.
I, haer. xxx) records that at Tiberias a man named Joseph poured water on
a madman, having first made the sign of the cross and pronounced these
words over the water: "In the name of Jesus Christ of Nazareth, crucified,
depart from this unhappy one, thou infernal spirit, and let him be
healed!" Joseph was converted an subsequently used the same proceeding
to overcome witchcraft; yet, he was neither a bishop nor
a cleric. Theodoret (Church History V.21) relates
that Marcellus, Bishop of Apamea, sanctified water by the sign of the
cross and that Aphraates cured one of the emperor's horses by making it
drink water blessed by the sign of the cross ("Hist. relig.", c. viii, in P.G., LXXXII,
col. 1244, 1375). In the West similar attestations are made.Gregory of
Tours (De gloria confess., c. 82) tells of a recluse named Eusitius who lived in
the sixth century and possessed the power of curing quartan fever by giving
its victims to drink of water that he had blessed; we might mention many
other instances treasured up by this same Gregory ("De Miraculis S. Martini", II,
xxxix; "Mirac. S. Juliani", II, iii, xxv, xxvi; "Liber de Passione S. Juliani"; "Vitae
Patrum", c. iv, n. 3). It is known that some of the faithful believed
that holy water possessed curative properties for certain diseases, and that
this was true in a special manner of baptismal water. In some places it was
carefully preserved throughout the year and, by reason of its having been
used in baptism, was considered free from all corruption. This belief spread
from East to West; and scarcely had baptism been administered, when the
people would crown around with all sorts of vessels and take away the water,
some keeping it carefully in their homes whilst others watered their fields,
vineyards, and gardens with it ("Ordo rom. I", 42, in "Mus. ital.", II, 26).
However, baptismal water was not the only holy water. Some was
permanently retained at the entrance to Christian churches where
a clerk sprinkled the faithful as they came in and, for this reason, was
called hydrokometes or "introducer by water", an appellation that appears in
the superscription of a letter of Synesius in which allusion is made to "lustral
water placed in the vestibule of the temple". This water was
perhaps blessed in proportion as it was needed, and the custom of
the Church may have varied on this point. Balsamon tells us that, in the Greek
Church, they "made" holy water at the beginning of each lunar month. It is
quite possible that, according to canon 65 of the Council of Constantinople
held in 691, this rite was established for the purpose of definitively supplanting
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the pagan feast of the new moon and causing it to pass into oblivion. In
the West Dom Martène declares that nothing was found prior to the ninth
century concerning the blessing and aspersion of water that takes place
every Sunday at Mass. At that time Pope Leo IV ordered that
each priest bless water every Sunday in his own church and sprinkle the
people with it: "Omni die Dominico, ante missam, aquam benedictam facite,
unde populus et loca fidelium aspergantur" (P.L., CXV, col. 679). Hincmar of
Reimsgave directions as follows: "Every Sunday, before the celebration
of Mass, the priest shall bless water in his church, and, for this holy purpose, he
shall use a clean and suitable vessel. The people, when entering the church,
are to be sprinkled with this water, and those who so desire may carry some
away in clean vessels so as to sprinkle their houses, fields, vineyards, and
cattle, and the provender with which these last are fed, as also to throw over
their own food" ("Capitula synodalia", cap. v, in P.L., CXXV, col, 774). The rule
of having water blessed for the aspersion at Mass on Sunday was thenceforth
generally followed, but the exact time set by Leo IV and Hincmar was not
everywhere observed. At Tours, the blessing took place
on Saturday before Vespers; at Cambrai and at Aras, it was to be given
without ceremony in the sacristy before the recitation of the hour of Prime;
at Albi, in the fifteenth century, the ceremony was conducted in the
sacristy before Terce; and at Soissons, on the highest of the sanctuary steps,
before Terce; whereas at Laon and Senlis, in the fourteenth century, it took
place in the choir before the hour of Terce. There are two Sundays on which
water is not and seems never to be blessed: these are Easter
Sunday and Pentecost. The reason is because on the eve of these
two feasts water for the baptismal fonts is blessed and consecrated and,
before its mixture with the holy chrism, the faithful are allowed to take some
of it to their homes, and keep it for use in time of need.
Click here to read the original article.
+Pax Christi+
Mark Anthony
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