INCENSE
Incense has become a topic of much debate over the past few years. Our Rituals call for the use of incense and we cannot disregard this fact. However, we can look at the issues and work around some of the difficulties that we have encountered in the past.
"Incense is a powerful symbol in the liturgy. Its use adds to the incarnational dimension of liturgy which appeals not only to the mind, but also to the senses. The sight of the incense rising and its pleasant scent help to envelop the whole person in the liturgical action.” (National Bulletin on Liturgy #139 Page 218)
Incense is a mixture of sweet-smelling gums and balsams. It burns with a delicate fragrance. Frankincense is one of the most commonly used incenses. It has many uses. Among the emotional attributes are:
- It awakens higher consciousness and enhances spirituality, meditation, prayer and mental perception.
- It slows and deepens breathing, reduces tension and helps calm and comfort oneself while lifting one’ spirits.
- Among the medicinal attributes are:
- It is very useful to those suffering from asthma.
- It is anti-inflammatory.
- It relieves joint pain.
- It is an antiseptic.
- It is a diuretic. Among other uses are:
- It acts as a fumigant in a crowded space where disease may spread.
- It has been shown to improve acoustical properties in a space.
- The smoke rises upward to the heavens and reminds us of our prayer being offered to God.
The following is quoted in National Bulletin on Liturgy #114
"A sign of prayer. Incense may be used to express our prayer, our repentance, our giving of ourselves, our union with the sacrifice of Jesus Christ, during the singing of the evening psalm, number 141. This is its primary use.
To honor Christ and assembly. In addition, incense may be used to honor the Christ candle at vespers, while the Magnificat is being sung. During the Benedictus at morning prayer and the Magnificat at vespers, the altar and the people may also be incensed.
On less formal occasions, a little incense may be burned just to give the nose an opportunity to pray.
Incense may be burned in a traditional censor, or in bowls that may be stationary or carried about. The amount of incense that is used should take into account the size of the worship space, its ventilation, and the possibility that some of those present are not used to its fragrance. With a heightened awareness of the properties of incense and charcoal, the use of incense in our liturgies will be more acceptable to the parishioners and we will receive less complaints concerning its use.”
Most of the problems experienced with the use of incense are caused from the charcoal, not the incense. Some charcoal contains salt peter - sodium nitrate and potassium nitrate. These are toxic chemicals that carry a warning against inhalation. To check if charcoal contains salt peter, watch and listen to see if it crackles when it is lit. Bamboo charcoal has no salt peter content.- Another useful tip is to put the incense on the white burning charcoal, not the ridge of black non-burning portion. It is important to use a good quality incense. If the container of incense has fine sandy granules in the bottom, a strainer can be used to retain only the solid granules and these will burn better.
CHALLENGED
One day while preparing my choir program I found myself remembering at ten years of age learning to sing the Kyrie Eleison from the Mass of the Angels in St. Gregory’s hymnal at our parish church. Even today, I remember the Latin selections, resplendent in their Mass arrangements, steeped in haunting chants and Alleluias. The hymns were full of majesty, poetry and sacramental in their beauty.
I must say now they reflected a time and place where all knew their role, the place to do it and all boundaries were visible.
Times change and time has become very fluid not affording us the luxury of the pace of the past with our Catholic tradition safe within a religious system, flowing from school to family to community and the world. Today, time and events race like a great river and the people of God have been called to ministry so that now we build our Church not so much of brick and mortar but with a faith nourished by our Catholic heritage.
I picked up my Catholic Book of Worship III and held it while I tried to see how its contents reflected the flow of this time. The Canadian Conference of Catholic Bishops (CCCB) and other sources of excellence have managed to give us a guide in this book which actually is a source of motion itself in as much as the composition of Hymns, Psalms and full Sacramental Rites flow along with Mass arrangements and a simplicity favorable to the people in the pews. The edition is so complete it could be used anywhere. One cannot walk away and claim the messages can’t be understood. There is a social balance and a strong sense of community throughout it’s contents.
We struggled to get this book for our parish but with the support of our pastor we prevailed and it is much loved. It is also people orientated keeping with the spirit of the laity’s call to ministry. It takes us through our pilgrim journey praising God for creation and salvation in Jesus Christ.
Another treasure is the National Bulletin on Liturgy, which I subscribe to after it was introduced to me by my pastor. It contains a wealth a wealth of information – from music to canon law – indeed the ABC’s of Liturgical Rites, Sacraments, Music and must for people wanting to know the things that identify us as Church people. It is information and enlightenment, food for the formation of our faith. Sadly, the National Bulletin and district offices are not used fully as if we have finished our work. the Bishops established this network in order to inform the laity and clergy, thus strengthening the faith and the peoples hope. Their vision is clear and challenging to all. Clergy and laity alike need to shake off the dust of indifference and assure that we have up to date books, busy districts offices and most of all a ministry of enlightened lay ministers.
When God urged St. Francis to build up his Church, Francis thought he meant brick and mortar but God challenged him to build the real Church, the faith of his people.
Let’s use those wonderful books, bulletins and offices and sing with gusto… Gather them in, the young and the old, the poor and the rich, the weak and the strong. (CBW III #587)
Delores Young has been a choir leader since a young age. She is a widowed mother of ten children, a devoted Catholic and very active in her parish
YOUTH AT WORSHIP
In 1999 the CCCB published an excellent resource for youth ministry entitled "Youth at Worship.” Although its stated purpose is to offer some clear guidance for preparing liturgies with youth, it is worth reading for the little nuggets of wisdom that give insight into both the realities of youth ministry and the principles of liturgy for the whole parish.
The document begins by acknowledging that "from one end of the country to the other, there is a noticeable absence of youth in many parishes on Sunday.”(p.1) …and yet our youth are searching for meaning and significance in their lives. To reach out to youth, we must first be certain that they are welcome.
"If we want to encourage our young people in the life of the faith, we need to greet them on Sunday with authentic Christian hospitality, invite them to share in the community’s work, and do everything possible to enable their wholehearted participation while recognizing their needs and the reality of their lives.”(p.8) The mutuality of ministry in beautifully expressed. The community must take seriously its responsibility to nurture young people in their spiritual formation and liturgical participation. It will seek out "faithful and responsible adults who will welcome and walk with young people”(p.9) in our dehumanizing culture. In return, young people "with their vibrant energy, penetrating questions, and prophetic voices” can invigorate the Christian community in the present moment and express the challenge and hope of the future.”
The document expands on the mutuality illustrating with a series of dos and don’ts, e. g. do express your firm expectation that young people will be present at and will participate in Sunday liturgy. Don’t speak of Sunday Mass as an obligation or a duty. This resource is written from a profound respect for youth and a profound respect for liturgical principles. It is rooted in the tradition and knows the need for adaptation. This document is only 48 pages long. It is a workable tool for those working with youth. It can be ordered from the CCCB Publications or from the University of St. Paul bookstore. We have one copy at the Office of Worship and you are welcome to borrow it.
REMINDER
The deadline for registration for the workshop on Sunday Eucharist and Dies Domini - On keeping the Lord's Day Holy, is fast approaching. The workshop will be held in Antigonish on April 220d and in Bras D'Or on April 23rd. Registrations must be in by April 18th. Application forms are available at the parish offices and on the diocesan web site under Office of Worship. This being the Year of the Eucharist, we encourage as many as possible to take part in this wonderful opportunity to study Dies Domini and review the
liturgical principles of the Celebration of Sunday Eucharist. SUMMER INSTITUTE IN PASTORAL LITURGY (SIPL)
Responding to Vatican II and the Church's call for ongoing liturgical renewal, the Faculty of Theology at St. Paul University, in close cooperation with the National Office for Liturgy of the Canadian Conference of Catholic Bishops, established the Summer
Institute in Pastoral Liturgy. The aim of SIPL is to enable those who prepare,
lead and evaluate the liturgical activity of the Church (parish liturgy committee members, ministers, musicians,
catechists, clergy I religious and seminarians) to become more familiar with the various liturgical rites of the Church and to develop skills useful for liturgical ministry.
The sessions run for two weeks, Monday through Friday, with a usual course load of three courses per
summer. Each course is one and a half hours per day. Students can earn a Pastoral Certificate in Liturgy which consists of six core courses, three electives and the practicum modules. A full-time participant would therefore be eligible for the Certificate after three summers.
Brochures for SIPL are available at the Office of Worship 