Page:The New International Encyclopædia 1st ed. v. 10.djvu/585

* INCARNATION. 511 INCEST. confirmed from other sources of the Gospel his- tory, that the genealogies seem to derive Jesus' descent from .Joscpli, lliat various expressions are Used in the body of all the Gospels implying that He was born in the natural way, and that Paul and other Xew Testament writers know nothing of tlie matter, is variously urged. But there is nothing inconsistent with the accounts or the fact in other portions of the Xew Testament, and the peculiar nature of the subject demanded a de- gree of reticence upon it which would naturally lead to its late explanation, and to the silence of most of the New Testament, written when it was, upon tliis point. For an excellent discussion of the subject, consult Weiss, Life of Christ, book ii., ch. 11 (Eng. trans., Edinburgh, 188.3). Bj' the miraculous conception God specially prepared the humanity of Jesus, and the natural conclusion is that it was prepared for a special purpose. Then, all through the Gospels Jesus is represented as haing 'come' into the world. In tlie Gospel of John it is said that the Word, who ''was in the beginning with God and was God," '"became flesh" (John i. 14), or man, and in Philippians (ii. 6-7) it is similarly said that Christ, "being in the form of God," emptied Him- self and took "the form of man." The whole at- mosphere of the Xew Testament is that in Christ we have a heavenly, an eternal, a divine, being come to earth for the salvation of man. And that there may be no doubt that such is the real meaning of the Bible (intimated in the. Old Testa- ment as well as declared in the New), the later writers of the X^ew Testament ascribe to Christ the work of creation, that of preservation, and that of divine government of the world, designate Him as the goal toward whose glorification the world is tending, and teach that He will come in glory to be our judge, to close the history of this world, and to deliver up the kingdom again to the Trinity. Thus the reality of the divine nature of Christ is set forth. But another point must be under- stood before the biblical doctrine is fully com- prehended. This heavenly being, come to earth of His own act for the salvation of man, is the proper 'self,' the dominating and willing '1,' in the person of Christ. Thus Christ is not; a man in whom God dwells, illuminating Him and fit- ting Him for the work of a prophet, but He is God Himself, acting variously for the instruction, enlightenment, and salvation of man. At the same time, the human nature of Christ is real and entire. He was truly born, and lived as other men do. All this in perfect unity of consciousness, which was the consciousness of the divine Logos. The explanation of the imion of these two natures in one person is the task of Christologv' (q.v.). Consult: Gore, Incarnation of the Son of Qod (London. 1891) ; Ottlcy, Doctrine of the Incar- nation (London, 1890) ; Simon, Reconciliation 6,1/ Incarnation (Edinburgh, 1898) ; Dorner, His- tory of the Development of the Doctrine of the Person of Christ (Eng. trans., Edinburgh, 1801- fi.3) ; Eck, The Incarnation (London, 1902); Powell, Principle of the Incarnation (London, 1890) : Orr, Christian View of Cod and the H'or/f? OS Crntrinrj in the Incarnation (Edin- burgh, 189,'?) : Dix^Thc Sacramental Si/stcm Con- sidered IIS an ICrtcnsion of the Incarnation (Lon- don, 189.3) : Didon, Vie de J^su (Paris. 1890; trans. Jesus Christ, New York, 1891); Touard, The Christ the Son of Cod (trans., London, 1890) ; G. F. Baur, Die christLiche Lchrc von der Drcieinigkeit und Menschwerdung Oottes (Tu- bingen, 1841) ; Thcmasius, Christi Person und Wcric (Erlangen, 1874) ; id., Dogmengeschichte (ib., 1874); Gess, Christi Person und Werk (Basel, 1870-87); Harnack, Dogmengeschichte (Freiburg, 1S9.3). See Ciiri.stology. IN'CAS. See I'EIUVIAN .UCIl.KOI.OGY. INCE-IN-MAKERFIELD, insln-mak'er- feld. A town in Lancashire. England, one mile east-southeast of igan (Map: England, 1) 3). It has railway-wagon works, iron-works, blast- furnaces, cotton-works, and extensive coal-min- ing. The town has owned its water-works since 1871. Population, in 1891, 19,250; in 1901, 21,270. INCENDIARISM;. See Arson. ' INCENDIO DEL BORGO, on-ehan'de-o del bor'go (It., burning of the city). A fresco by P.aphael in the Vatican. INCENSE (from OF., Fr. encens, Lat. ihccji- sum, incense, from inccndere, to burn, from in, in + canilcre, to glow"; connected with Gk. A«ea- p6c, kalhiiros, pure, Skt. icandra, candra. shin- ing, noon, from scand. to be bright). A per- fume the odor of which is evolved by burning. Its use in public worship prevailed in many an- cient religions. The incense at present in use consists of some resinous base, such as gum olibanum, mingled with odoriferous gums, bal- sams, etc. There is no regular formula for it, almost every maker having his own peculiar recipe. The ingredients are usually olibanum, benzoin, styrax, and powdered cascarilla bark. These materials, well mingled, are so placed in the censer (q.v.) or thurible as to fall by sprink- ling on hot charcoal, which immediately vola- tilizes them, and their odor is diffused through the edifice. Among the Jews the burning of incense was exclusively employed as an act of worship. In the Catholic Chinch, both of the West and of the East, incense is used in public worship, more particularly in connection with the eueharistic service, which is regarded as a sacrifice; but writers are not agreed as to the exact date at which such use was introduced. Saint Ambrose, in the Western Church (340- 397), alludes to incense in terms which sujipose the practice of burning it to be an established one; and in later writers it is mentioned fa- miliarly as a part of ordinary public worship. It is used in the solemn (or high) mass, in the consecration of churches, in solemn consecrations of objects intended for use in public worship, and in the burial of the dead. In the reformed churches the use of incense was abandoned, but in the last half-century it has been restored to some extent in the Anglican conuuunion; and the 'Catholic Apostolic' (or Irvingite) Church (q.v.) has used it since its foundation. INCEST {OF., Ft. inceste.{Toml.nt.inc(Stum, incest, neut. sg. of incestus, unchaste, from in-, not + castus, chaste). Sexual intercourse be- tween persons who are legally prohibited from marrying because of their affinity or consan- guinity (q.v.). It is not a common-law offense, but in England is punishable in the ecclesiastical courts by excommunication and penance. It is said to be the only form of immorality which, in the case of the laity, is still punished b^- the