INOAS
716
INCENSE
that Christ showed more and more day after day the
effects of grace in His outward bearing.
(d) Likes and Dislikes. — The Hypostatic Union did not deprive the Human Soul of Christ of its human likes and dislikes. The affections of a man, the emotions of a man were His in so far as they were becoming to the grace of union, in so far as they were not out of order. St. Augustine well argues: "Hu- man affections were not out of place in Him in Whom there was really and truly a human body and a human soul" (De Civ. Dei, XIV, ix, 3). We find that he was subject to anger against the blindness of heart of sinners (Mark, iii, 5) ; to fear (Mark, xiv, 33) ; to sad- ness (Matt., x.xvi, 37); to the sensible affections of hope, of desire, and of joy. These likes and dislikes were under the complete will-control of Christ. The fomes peccati. the kintUing-wood of sin — that is, those likes and dislikes that are not under full and ab.solute control of right reason and strong will-power — could not, as a matter of course, have been in Christ. He could not have l)een tempted by such likes and dis- likes to sin. To have taken upon Himself this penalty of sin would not have been in keeping with the abso- lute and substantial holiness which is implied by the grace of union in the Logos.
C. On the God-Man (Deus-Homo, BedvBptairo^) . — One of the most important effects of the union of the Divine nature and human nature in One Person is a mutual interchange of attributes. Divine and human, between God and man, the Communicntio Idiinnalum. The God-Man is one Person, and to Him in the con- crete may be applied the predicates that refer to the Divinity as well as those that refer to the Humanity of Christ. We may say God is man, was born, died, was buried. These predicates refer to the Person Whose nature is human, as well as Divine; to the Person Who is man, as well as God. We do not mean to say that God, as God, was born; but God, Who is man, was born. We may not predicate the abstract Divinity of the abstract humanity, nor the abstract Divinity of the concrete man, nor vice versa; nor the concrete God of the abstract humanity, nor vice versa. We predicate the concrete of the concrete: Jesus is God; Jesus is man; the God-Man was .sad; the Man-God was killed. Some ways of speaking should not be used, not that they may not be rightly explained, but that they may easily be misunderstood in an heretical sense (see Communic.\tio Idiomatum).
(2) The Adoration of the Humanittj of Christ. — The human nature of Christ, united hypostatically with the Divine nature, is adored with the same worship as the Divine nature (see Adoration). We adore the Word when we adore Christ the Man; but the Word is God. The human nature of Christ is not at all the reason of our adoration of Him; that reason is only the Divine nature. The entire term of our adoration is the Incarnate Word; the motive of the adoration is the Divinity of the Incarnate Word. The partial term of our adoration may be the human nature of Christ; the motive of the adoration is the same as the motive of the adoration that reaches the entire term. Hence, the act of a<lorat ion of the Word Incarnate is the same absolute act of adoration that reaches the human nature. The Person of Christ is adored with the cult called latria. But the cult that is due to a person is due in like manner to the whole nature of that Person and to all its parts. Hence, since the human nature is the real and true nature of Christ, that human nature and all its parts are the object of the cult called latrifi, i. e., adoration. We shall not here enter into the question of the adoration of the Sacred Heart of Jesus (see Heart of Jesus, De- votion TO the). (For the Adoration of the Cross, Cross and Crucifix, The, subtitle II.)
(3) Other Effects of t)ie Incarnation, such as affected the Blessed Mother and us, will be found treated under the respective special subjects. (See Grace; Justifi-
cation; Satisfaction; I.m.maculate Conception;
Mary, The Blessed Virgin.)
Fathers of the Church: St. lREN.Ens, Adveraut Hter.; St. Athana.sids, De Inriimatione Verbi: Idem, Contra Arianos: St .Vmbrose, De Inrnmiilione; >St. tinEGoRT i)F Nyssa, Artlirr/irli- rxis adversus Apollinnrium: Idem, Tractulux ad Tlicophilum contra Apollinarium; the writings of St. (iREGORy Nazianzen, St. Cyril of Alexandria, and others who attacl<ed the Arians, Nestonans. Monophysitcs, and Monothelit^'s.
Scholastics: St. Thomas. Summa, III, QQ. i-lix; St. Bona- venture. Brevil.. IV; Idem, in III .SctiI.; Bellarmine. Dc Christo Capite Totius Ecelexia, Conlrovcrsire., 1619; Siiarez, De Incamalione; de hvr.it. De Inrnrnntione, III; Petaviu.s, De in- carn. \crhi: Theologin Dopmalica. IV'.
Modern writers: Franzelin. De Verba Incamato (Rome, 1881): Stentrdp, C/irtsto(osin. II (Innsbruck. 1882); HuRTER, Theologia Dogmatica. II (Innsbruck, 1907); Billot. De Verba Incarnate (Rome, 1904); Pesch, Prcelectiones Dogmalicce, IV (Freiburg, 1900); Wilhelm and Scannell. Manual of Catholic Theology. II (New York, 1898); Billuart, Curx%is Theol., II (Paris, 1848); Goudin. De Verbo (Louvain, 1874); Tanquerey, Synopsis Theologiae Dogmatica; (New York, 1895).
Protestants: Core, The Incarnati^in of the Son of God (New York. 1891); Briogs, Messianic Prophecy (New York. 1886); DelitZcSoh, Messianic Prophecies (New York. 1891); Liddon, On the Divinity of Our Lord and Saviour Jesus Christ (Baniplon Lecture, 1866). WaLTER Drum.
Incas. See Peru.
Incense (Lat. thus, Gr. Bv/jLla/ia) , an aromatic sul> stance which is obtainetl from certain resinous trees and largely employed for purposes of religious wor- ship. 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 .vicra of ."Arabia Felix, and the Boswellia papyrifera of India, both of which belong to the Terebinthian family. Alention is made of it in .\um., vii, 14; Deut., xxxiii, 10, etc. It was pro- cured 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, " Bella Jud.", V, .5). These ingredients generally numbered four, but sometimes as many as thirteen, and the task of blending them in due propor- tion was assigned under the Old-Law ordinances to particular families (Cant., iii, 6).
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 (cf. Lane, "Manners and Customs of Modern Egyptians", III, 8) as perfumes are now used. Mention of its intro- duction into pagan worship is made by classical writers (cf. Ovid, " Metamorph.", VI, 14, Virgil, " JE- neid", 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 ex- tensively, being used especially in connexion with the eucharistic offerings of oil, fruits, and wine, or the un- bloody sacrifices (Leviticus, vi, l.i). By the com- mand of (jod Moses built an altar of incense (cf. Ex., x.xx), 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 (I Par., ix, 29). When, exactly, incense was introduced into the re- ligious 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 anil the references to it in the New Testament (cf. Luke, i, 10; .\poc., viii, .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 P.seudo-Dionysius ("De Hier. Ecc.", in, 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 (cf. Brightman, "Eastern Liturgies"). A Roman Ordo of the seventh century mentions that it was used in the procession of the bishop to the altar and on Good Fritlay (cf. "Ordo Romanus VIII" of St. Amand; for the Ordo in Einsiedeln MS., cf. Duchesne, "Christian Worship", 481). The pilgrim Etheria saw
