The Traditional Use of “Incensi” among the Annang People: Liturgical Opportunities and Challenges in Ikot Ekpene Catholic Diocese, Nigeria

Author(s):  
James Ekanem ◽  

Almost every major world religion and tribal spiritualities light plant parts in worship to seek greater connection to the divine. Incense is defined as a material that is burned to produce an odour which is also referred to as the perfume itself that is produced from the burning of plant. Many people light incense sticks in their homes just for the sweet smell and the ability it has to transform space. Others too in our world today may have a stigma connecting incense sticks and illegal drug use. Many of us who have been Catholics may have witnessed the swinging of censers, filling the Church with sweet-smelling resins. The tradition of using incense in the liturgy goes back to ancient Hebrew worship, as recorded in the Psalms: “Let my prayer be set forth in Thy sight as the incense” (Ps 141:2). Incense as often used as part of a purification ritual seems to have lost its symbolisms and proper use of it in the Church as well as the decline of its use. The real problem here is that many faithful hardly know the real reason and purpose why incense is an important part of the Catholic Mass. Do people fully understand the use and symbolism of incense during the liturgical celebrations? Do the traditional use of incense offers some opportunities or challenges in the Church liturgical rites? The purpose of this study is to investigate, stimulate and sensitize the Church and all the Christian faithful of the symbolism of incense which have become optional or none use and to take effective action in reclaiming the lost symbolism and proper use of incense. Perhaps a better understanding of the traditional use of incense may help or enhance the use and importance of the symbolism of incense in our liturgical celebrations. Maybe some elements found in the traditional use of incense, the Sacred Scripture and the Church’s practice may enrich and recover the lost symbolism of incense. And may be by organizing Liturgical Seminars/workshops to seminarians and young religious in formation houses it may address the essential elements in the way incense is use.

Worldview ◽  
1964 ◽  
Vol 7 (12) ◽  
pp. 11-13
Author(s):  
William V. O'Brien

Two paragraphs of Schema XIII, on the Church and the Modern World, have been briefly debated by the Vatican Council and will be considered when it reconvenes. They bring to mind the following parable: Once there was a parent whose son was a chronic juvenile delinquent. Early on the boy displayed spectacular anti-social tendencies and everyone urged that the professional advice of psychiatrists be solicited and followed. But for nineteen years the parent avoided a showdown, only occasionally facing the real problem. Rather, his concern took the form of deploring and attempting to deal only with the manifestations of bis son's underlying mental illness. Finally, in despair, the father took the son to the first psychiatrist who was available for a half-hour interview.


2018 ◽  
Vol 16 (S1) ◽  
pp. S191-S196
Author(s):  
A. Mouhaddach ◽  
A. El-hadi ◽  
K. Taghzouti ◽  
M. Bendaou ◽  
R. Hassikou

Opuntia ficus-indica(the cactus or prickly pear) is a cactus belonging to the Opuntiae family. Several Opuntiae plant parts have been used in traditional Moroccan medicine. In this study, we investigated its most common use as an analgesic. An ethnobotanical study ofOpuntia ficus-indicawas first conducted in 10 areas in Morocco. Extracts fromOpuntia ficus-indicacladodes were obtained using a decoction method and its analgesic activity in mice was investigated by the hot plate and tail flick methods. Cladode extracts had significant (p<0.05) analgesic activity at intraperitoneal doses of 300, 500, and 1000 mg/kg body weight. Both methods revealed significantly increased latency at all three doses (p<0.05) compared to controls. These data suggest that the traditional use of this plant as an analgesic is valid; in fact, perhaps it may be a centrally-acting analgesic.


Author(s):  
Matthew Rendall

It is sometimes argued in support of discounting future costs and benefits that if we gave the same weight to the future as to the present, we would invest nearly all our income, but never spend it. Rather than enjoying the fruits of our investments, we would always do better to reinvest them. Undiscounted utilitarianism (UU), so the argument goes, is collectively self-defeating. This attempted reductio ad absurdum fails. Regardless of whether each generation successfully followed UU, or merely attempted to follow it, we could never get trapped in endless saving. The real problem is different: without the ability to foresee the end of the world, UU cannot tell us how much to save. Discounting is a defensible response, but only when coupled with a rule against risking catastrophe.


2012 ◽  
Vol 12 (4) ◽  
pp. 62-67
Author(s):  
olivier bauer

What is a rat doing on a Last Supper plate? Did Jesus and his disciples really eat such a disgusting animal? At the end of the sixteenth century, an anonymous artist positioned a rat in front of Jesus in a Last Supper window of the church of Warwick (UK). The Gospels do not state that Jesus' last meal included rat, and rat was not a common food at that time; so why did the artist include a rat, if it is indeed a rat? The rat could convey a mysterious message. At the Lord's Table, the real “rat” might not be who he seems to be!


1917 ◽  
Vol 85 (9) ◽  
pp. 237-242
Author(s):  
Idella R. Berry
Keyword(s):  

2011 ◽  
Vol 93 (3) ◽  
pp. 44-47 ◽  
Author(s):  
Kevin Sheehan ◽  
Kevin Rall

The real problem for children of poverty may not be weak academic skills, poor teachers, or scant resources, but a lack of hope that they can alter their life conditions through effort.


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