Book Excerpt: What’s The Smoke For? Part One

whatsthesmokeforIn the coming weeks, Pray Tell is pleased to share excerpts of Johan van Parys’ latest book, What’s the Smoke For: And Other Burning Questions About the Liturgy. In the book, published by the Liturgical Press, Johan answers questions from parishioners and other interested readers about Catholic liturgical practices. 

Our first excerpt explores the use of incense:

Dear Johan,

After Midnight Mass, my daughter asked me what the smoke was all about. Though I know incense is a very Catholic thing, I was unable to answer her question. Can you help me?

Gentle Reader-

First off, it’s not just a Catholic thing, it is also an Orthodox thing, and even more so. But, thank you for asking as this seems to be a burning question for many.

Not too long ago I gave a talk on the sensory aspects of the liturgy. Naturally, I sang the praises of the olfactory sense and lauded the use of incense. No sooner was I done than a person sitting in the front row jumped up. Speaking louder than was necessary, she yelled out: “When will the Catholic Church stop smoking?” Then she grabbed her bag and stomped out. I was speechless.

It seems like people either really love incense or absolutely hate it. Very few people are opinion-less when it comes to incense. Admittedly, some individuals are incense-intolerant due to allergies or respiratory conditions. We need to be very considerate of this.

The use of incense is an important element in Catholic liturgy because of historical, theological, and liturgical reasons.

  • Historically, we can trace our use of incense back to Jewish religious rites as well as Roman imperial ceremonies.
  • Theologically, the use of incense is connected with Psalm 141, which compares our prayers rising up to God with the rising incense used during our prayers: “My prayers rise like incense.”
  • Liturgically, incense is used as an honorific gesture. In addition, incense is used because of its olfactory qualities.

In recent times we have become more aware of the importance of the senses. Remember, for example, how the slightest whiff of a certain perfume can whisk you off to a totally different place and time, as it reminds you of a certain person or event. Similarly, incense is used as a reminder of the sacred so that every time we smell it we are reminded that we are at prayer. Taking it a step further, some churches use a different kind of incense for each season of the liturgical year, so as to create an olfactory connection between a liturgical season and a liturgical scent. As soon as people smell a certain aroma, they are transported into a certain liturgical season. Thus, liturgical colors, liturgical music, liturgical texts, and liturgical scent mark the liturgical seasons.

Many churches have abandoned the use of incense out of consideration for people who are physically intolerant of it. This is especially the case in smaller churches where there is little or no airflow. Though this is, of course, very important in terms of creating a hospitable liturgical environment, it also results in the loss of an ancient visual and olfactory symbol. Some parishes have worked to improve their airflow systems so they can continue to use incense without irritating some parishioners. Other parishes have declared certain liturgies incense free while retaining the custom in others. Whatever we do, we need to be sensitive both to the comfort of our parishioners as well as to the important legacy of our symbols.

May I ask you, did your daughter love it or hate it? It may give us an insight into the liturgical future of the use of incense.

What’s the Smoke For: And Other Burning Questions About the Liturgy is available for purchase from the Liturgical Press, with an option that includes a CD containing bulletin inserts for parish use.

Editor

Katharine E. Harmon, Ph.D., edits the blog, Pray Tell: Worship, Wit & Wisdom.

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Comments

8 responses to “Book Excerpt: What’s The Smoke For? Part One”

  1. Paul Inwood

    There is, of course, a difference between using incense to give honour to things (e.g. the sacrificial gifts) and people (e.g. God), all of which does derive from Jewish religious rites, and using incense in procession. The former was typified by static incense burners, either on the floor or on pedestals (think woks — which actually do make excellent incense bowls!) while the latter is not static and derives from Roman imperial practice. The emperor would be accompanied in procession by assistants carrying pans of burning incense. It was only later that these began to be suspended on chains, enabling them to be swung, and eventually used to give honour to other people too.

    Why was the emperor accompanied in procession like this? Because, to be brutally frank, he did not want to smell the great army of the unwashed through which he was passing. Incense disguised the aromas of the populace and acted as a sort of deodorant. This purely functional role of incense became a mark of honour through its association with the emperor and thus acquired a different symbolic significance from that of smoke rising like prayer towards the presence of God. In Christian usage we have both sets of symbolisms combined.

    There has been quite a lot of research done in recent years concerning the carcinogenic qualities of burning incense, and some parents have withdrawn their children from serving whenever incense was going to be used. It seems, however, that there is only a real danger in a confined space. In a large church with plenty of room in which the smoke can dissipate, it should not be a problem.

    It is interesting to note that some of the same parents who withdraw their children from serving do not seem to have a problem with burning joss-sticks in their hallways or having scented candles burning in their living rooms. I personally find scented candles as difficult to cope with as second-hand tobacco smoke — aromatherapy would probably not be for me! — but have no problem with incense. I have found, though, that some brands of incense are less pleasant than others. The better ones seem to be those used by our Orthodox sisters and brothers.

    Reply
  2. Jim McKay

    The Jewish Encyclopedia, at the end of its long article on Incense, says:
    Maimonides regards the incense-offering as designed originally to counteract the odors arising from the slaughtered animals and to animate the spirit of the priests.

    I thought that was the original purpose of incense, as a pleasing fragrance in an area filled with much blood and burning. The foul aromas of slaughter were countered by the sweet smells of incense, and that led to a contrast of ‘evil air’ with ‘holy breath’ or Holy Spirit which enhanced incense’s reputation.

    From there, rarer ingredients and better fragrances placed incense among the finer things available. Imperial disdain for the great unwashed is not that far from everyone’s disdain for foul odors IMO. I think there is little doubt that the great Botafumeiro in Santiago has something to do with unwashed pilgrims coming to the end of their journey.

    Reply
  3. John Kohanski

    At least as I was taught, incense is used not only to show honor to persons (celebrant, other ministers, congregation at Mass/Vespers, the body at a funeral) and things (statues, icons, the altar, the Gospel book, etc), but in blessings (palms, candles, ashes, water, etc), and the worship of God (at the elevation at Mass/Eucharistic prayer, at exposition and Benediction of the MBS, and in processions of the MBS), but also in sacrifice. Incense, like wax candles or oil lamps, is spent in worship of God as it’s burned (Ps 140). Lesser is the symbolic value of prayers rising to Heaven (votive candles perform a similar function), being surrounded by the smoke denoting the presence of God, and obviously the former practical use as a deodorant. There’s the old saying, oft used for those who protest the use of incense: there are two smells in the next life, incense and sulfur. Which is the one you’d rather smell for eternity? 😉

    Reply
    1. Brian Palmer

      @John Kohanski – comment #3:
      You mentioned oil lamps. The Orthodox will infuse oil lamps with a rose and myrrh essence which effectively deodorizes the church throughout the liturgy.

      It’s possible to purchase devices which run on a battery and can be placed into the thurible and brazier in place of charcoal. They give a fresh and sweet odor free of sparks and the sulphur given off by charcoal . This should help those with allergies who don’t want to resort to special rooms to escape the burning censer, or who feel they have no choice but to stay away from services where fuming charcoal thuribles are being used.

      Reply
  4. Ed Nash

    As I rode to Church as a youngster with both parents smoking…one smoking Chesterfields (no filter), incense was a piece of cake as far as breathing. My kids whose parents did not smoke and very few acquaintances do, had trouble with the smoke.

    I think my smoking parents were providing a training camp for dealing with incense without my knowledge.

    Reply
  5. Terri Miyamoto

    In my elementary school, the classrooms surrounded the church and shared the HVAC system. We always knew when there wa a funeral by the scent of incense wafting through our reading and math classes. I still love that smell and can recognize when that same incense is used. I guess it inured us to the smoke.

    Reply
  6. Ron Schmit

    As a youth and young man I would love to go to the Ruthenian Byzantine Rite church. Incense was always used. It always spoke to me of the sacred.

    I have come to notice that incense is so infrequently used in Roman Rite churches that it is only come to be seen as something used only at funerals.

    As a Roman Rite priest and pastor I use every Sunday at all the liturgies. We worship in a large multi-use building so incense also creates an ‘air’ of the sacred, covering over the fish fry or crab feed from the previous days events.

    Since we use regularly the altar servers know what to do with it when the bishop comes for special events and the people don’t need catechesis as well. I also had a person who was blind thank me for celebrating other senses besides sight. I have a number of Orthodox and Eastern Rite Christians for whom incense builds a sense of familiarity and becomes a bridge.

    After twenty years of using incense on a weekly basis there are no complaints and the parish is growing. I suffer from severe allergies and asthma. I can empathize with those who suffer the same but if I stopped incense do I also stop flowers too. They also are a trigger. I don’t think so. If I did that I would have to live in a bubble. I just manage around it. It is important to use a high grade incense that doesn’t have a bitter after burn. The stuff most Roman parishes use is irritating. I have found that the Jubilate from Holy Rood Guild the list irritating for me and others.

    I believe that incense not only speaks of prayer and reverence but also sacrifice. It is very shortly after incensing the altar that all are invited to offer the sacrifice of their lives in Union wth the sacrifice of Christ. It’s an invitation for us to move beyond ourselves into the transforming power of God. What better symbol to speak of transformation than fire and smoke. And just as we cannot catch smoke or fragrance we cannot catch God. We can only be present to the mystery.

    It is an important sign I wish it were more valued…

    Reply
  7. Ron Schmit

    As a youth and young man I would love to go to the Ruthenian Byzantine Rite church. Incense was always used. It always spoke to me of the sacred.

    I have come to notice that incense is so infrequently used in Roman Rite churches that it is only come to be seen as something used only at funerals.

    As a Roman Rite priest and pastor I use every Sunday at all the liturgies. We worship in a large multi-use building so incense also creates an ‘air’ of the sacred, covering over the fish fry or crab feed from the previous days events.
    H
    Since we use regularly the altar servers know what to do with it when the bishop comes for special events and the people don’t need catechesis as well. I also had a person who was blind thank me for celebrating other senses besides sight. I have a number of Orthodox and Eastern Rite Christians for whom incense builds a sense of familiarity and becomes a bridge.

    After twenty years of using incense on a weekly basis there are no complaints and the parish is growing. I suffer from severe allergies and asthma. I can empathize with those who suffer the same but if I stopped incense do I also stop flowers too. They also are a trigger. I don’t think so. If I did that I would have to live in a bubble. I just manage around it. It is important to use a high grade incense that doesn’t have a bitter after burn. The stuff most Roman parishes use is irritating. I have found that the Jubilate from Holy Rood Guild the list irritating for me and others.

    I believe that incense not only speaks of prayer and reverence but also sacrifice. It is very shortly after incensing the altar that all are invited to offer the sacrifice of their lives in Union wth the sacrifice of Christ. It’s an invitation for us to move beyond ourselves into the transforming power of God. What better symbol to speak of transformation than fire and smoke. And just as we cannot catch smoke or fragrance we cannot catch God. We can only be present to the mystery.It is an important sign I wish it were more used in the Roman Rite

    Reply

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