Who prepares and looks after the censer?

The acolyte prepares and lights the coals before the Offering of Incense. During the Eucharistic Liturgy, the senior acolyte or captain ensures that the coals remain lit and brings the censer to the priest.

What does the golden censer symbolize in Coptic hymns?

The golden censer symbolizes the Virgin Mary. The cornerstone litany identifies its sweet aroma with the Savior, while Tai Shori describes Mary bringing forth Jesus Christ, the Son and Logos.

Why is incense offered during the Eucharistic Liturgy?

Understanding the Liturgy interprets the practice through Aaron’s incense offering and the Old Testament sacrifices as types of Christ’s perfect sacrifice, whose memorial is on the altar.

When is the censer emptied?

The rubrics direct the acolyte to empty it at the end of Evening Incense and include emptying it among the duties after the Eucharistic service. Morning closing duties are omitted because the Liturgy follows.

What images appear on surviving censers?

Documented examples bear an eagle and serpent, the four symbols of the evangelists, and Christological scenes including the Nativity and the Adoration of the Magi.

General article

Liturgy & Rites

Censer

The censer serves Coptic incense rites and the Eucharistic Liturgy, carries Marian and biblical symbolism, and appears in patristic discussions, decorated metalwork, pottery, and church paintings.

Also known as: Mumarah · Shoureyah

Published 10/1/2026Updated 10/2/20266 revisionsPage history

In brief

A censer is the vessel used to hold burning coals and incense in Coptic Orthodox worship. Priests use it during the Offering of Incense, the Eucharistic Liturgy, and church ceremonies. Its imagery connects worship with biblical sacrifice, the prayers of the saints, and the Virgin Mary in Coptic hymnody.

Liturgical context

Understanding the Liturgy directs the acolyte to empty the censer at the end of Evening Incense, alongside extinguishing the altar candles and switching off the lights and sound system. These closing duties are not necessary in the morning service because the Liturgy follows the Offering of Incense.¹

Handling during the Offering of Incense

Before the Offering of Incense begins, the acolyte puts coals in the censer and lights them.¹¹ Towards the end of the Prayer of Thanksgiving, he fetches the censer and holds it near the incense box when the priest enters the sanctuary; the priest places five “hands” of incense in it, with the acolyte responding “Amen” to each.¹² Whenever the acolyte gives the censer to the priest or receives it from him, he should kiss the priest’s hand.¹³

After adding the incense, the priest says the Prayer of the Morning or Evening Incense inaudibly while the acolyte moves to the east side of the altar.⁴⁴ The priest begins censing the altar facing east and saying the Prayer for Peace, while the acolyte stands across from him, raises the cross in his right hand, and gives the response for the peace of the Church.⁴⁵ As the priest moves around the altar to face west, the acolyte exchanges places with him.⁴⁶

On Sunday mornings, the Prayers for the Sick and for the Oblations replace the Prayer for the Departed; after the Prayer for the Sick, the priest and acolyte enter the sanctuary, where the priest faces east for the Prayer for the Oblations.⁴⁷ At the end of that prayer, the priest censes around the altar, the congregation, and the altar once more, while the acolyte places the cross on the altar and waits to receive the censer and hang it on its stand.⁴⁸ On weekday mornings, the Prayer for the Travelers replaces the Prayer for the Oblations and is said outside the sanctuary.⁴⁹

After the Creed, while the priest chants “God have mercy upon us,” the acolyte brings the censer to the sanctuary entrance and, when the priest finishes, gives it to him with his left hand while receiving the cross and tapers with his right.¹⁴ At the conclusion of the Five Short Prayers, the acolyte takes the censer from the priest to empty it.¹⁵

Handling during the Eucharistic Liturgy

The senior acolyte designated as the “captain” is responsible for ensuring that the censer contains lit coals throughout the service and should preferably bring it to the priest whenever required.¹⁶ Following the Absolution of the Servants, the captain fetches the censer, and the priest adds incense before saying the Prayer of the Pauline Incense inaudibly and censing the altar.¹⁷

At this point, too, the priest places five “hands” of incense in the censer, and the captain responds “Amen” after each.⁵⁰ The captain, or an acolyte assigned by him, goes to the east side of the altar, raises the cross in his right hand, and circles the altar with the priest while saying the responses.⁵¹ After censing the altar, the priest circles the nave and then the altar again, offers incense before the sanctuary entrance, and hands the censer to the captain, who waits just inside the entrance on its south side and returns it to its stand.⁵²

After the Catholic Epistle, the captain brings the censer to the priest for the Prayer of the Praxis Incense and a repetition of the censing of the altar.¹⁸ During the Gospel reading, the priest offers incense to the Gospel after the Litany of the Catechumens and the Prayer of the Veil; when the reading ends, the captain receives the censer and hangs it on its stand.¹⁹

During the Three Long Prayers, the captain brings the censer for the priest to add incense at the words “and their prayers on our behalf” in the Prayer for the Fathers, hands it to him after the opening petition of the Prayer for the Congregations, and returns it to its stand after the priest censes the congregation to the west.²⁰ During the Anaphora, the captain brings the censer three times: after the words “Who, of the Holy Spirit and of the Holy Virgin Mary,” when incense is added; during the people’s response “According to Thy mercy, O Lord,” when the priest censes his hands three times before handling the gifts; and at the conclusion of the Commemoration of the Saints, when incense is added as the departed are mentioned.²¹ Emptying the censer after the Eucharistic service is among the duties performed by the acolytes under the captain’s supervision.²²

Other ministerial and ceremonial uses

Looking after the censer is also listed among the principal duties of the deacon serving at the altar.²³ In the consecration of a church, clergy and deacons carry censers and censer-pots, together with jars, crosses, candles, and the Gospel-book, in a procession before the bishop as he sprinkles the church walls with water.²⁴

At the opening of the church-consecration service, the bishop offers incense and blesses the congregation after the thanksgiving prayer; later, before the consecration formula, he again offers incense and says the prayer of incense, followed by two petitions.⁵³

Documented example and terminology

An illustration caption identifies a bronze censer and credits the Coptic Museum, Cairo.² The index also directs readers from “Mumarah” to “Censer.”³

The main index entry for “Censer” directs readers to pages 1469–1472, with additional references to pages 1470 and 1471.⁵

An eighth-century bronze censer in the Louvre bears the motif of an eagle and serpent.²⁵ Another documented Louvre censer is decorated in high relief with the four symbols of the evangelists.²⁶ The collection inventory for the Fogg Art Museum in Cambridge, Massachusetts, lists an open-work censer dome dated to the sixth–tenth centuries.²⁷

Symbolic association

The index entry for the Theotokion identifies an analogy between the Virgin and the censer, referring readers to page 1470.⁴

The Psalmodia index entry also points to the Virgin–censer analogy on page 1470.⁶

Understanding the Liturgy identifies Tai Shori as the hymn sung by the congregation while the priest offers incense on the altar, noting that it is usually abbreviated and that its longer form is rarely used.²⁸ Its text evokes a pure-gold censer bearing sweet incense in Aaron’s hands before the mercy seat, and speaks of Mary bringing forth Jesus Christ, the Son and Logos, and of the Holy Spirit purifying, sanctifying, and filling her with grace.²⁹

The hymn concludes by asking the Lord to grant forgiveness of sins through the Virgin’s intercessions.⁵⁴

At the ceremony for laying a church’s cornerstone, the deacons sing a litany identifying the golden censer with the Virgin and its sweet aroma with the Savior, who has saved the faithful and remitted their sins.³⁰ The church-consecration service also includes a hymn to the Virgin beginning “The golden censer is the Virgin.”³¹

In the cornerstone ceremony, the golden-censer litany follows the intercession for the sick and precedes the epistle reading from Hebrews 9:1–11.⁵⁵ In the church-consecration service, the Marian hymn follows the twenty-one principal lections and precedes further readings, including Hebrews 7:26–28 and chapter 8, and Acts 7:44–56.⁵⁶

Biblical and patristic references

The index lists the censer under “Old Testament,” referring readers to page 1470.⁷ It also identifies Dionysius the Pseudo-Areopagite in connection with censer use, referring readers to page 1472.⁸

Understanding the Liturgy connects the morning and evening offerings of incense with Exodus 30:7–8, and interprets the priest’s entrance into the sanctuary to offer incense in light of Aaron’s bringing a censer of burning coals and incense within the veil on the Day of Atonement in Leviticus 16:12–13.³² It also appeals to Malachi 1:11–12 to explain the continuing offering of incense, associating the prophecy’s pure offering with the Eucharist.³³

The explanation draws on Hebrews 9:7 and 9:12 to contrast the high priest’s annual entrance into the Holy of Holies with sacrificial blood and Christ’s entrance by His own blood, obtaining eternal redemption.⁵⁷ In the quoted Levitical ordinance, the cloud of incense must cover the mercy seat so that Aaron does not die.⁵⁸ The author treats the older sacrifices as types of Christ’s perfect sacrifice and argues that, if incense accompanied the animal sacrifices, it is still more fitting to offer it over the memorial of Christ’s sacrifice on the altar.⁵⁹

The same work records an occasionally observed practice in which an acolyte brings the censer out during the Absolution and subsequently hands it to the priest to carry into the sanctuary, cautiously suggesting that this may imitate Aaron’s carrying the censer within the veil.⁶⁰ Its appeal to patristic support for the Eucharistic interpretation of Malachi specifically names Justin Martyr’s Discourse with Trypho.⁶¹

The patristic discussion also invokes the Apocalypse’s image of the twenty-four elders holding harps and golden bowls of incense identified as the prayers of the saints, interpreting this as an indication of Christian worship involving incense and censers.⁶²

The Didascalia instructs the bishop to carry incense around the altar three times in glorification of the Holy Trinity and then hand the censer to the priest, who carries it around the whole congregation.³⁴ Writings attributed to Dionysius the Pseudo-Areopagite describe the bishop beginning the censing at the divine altar after sacred prayer and proceeding around the entire sacred place.³⁵ Hippolytus, describing the church’s plight in the latter days, envisaged churches lamenting because neither oblation nor incense nor acceptable service to God was attended to.³⁶

The patristic discussion also notes that Athenagoras, Tertullian, Clement of Alexandria, Arnobius, Lactantius, and Augustine minimized the importance of incense in worship, explaining their position as concern to remove apparently heathen customs associated with the cults from which they had converted.³⁷ Clement taught that the righteous soul was the truly sacred altar and that its incense was holy prayer.³⁸ Ephraem Syrus, by contrast, described the burning of incense as propitiation and urged that sweet-smelling smoke be offered in God’s house rather than spices used for his burial.³⁹

The discussion dates Hippolytus to approximately 170–236 and Ephraem Syrus to approximately 306–373.⁶³

Depiction in pottery

A discussion of pottery describes a luster plate whose interior decoration depicts a priest with a censer, citing Lane (1958, plate 26-A).⁹ In the context of the cessation of Nubian Christian pottery imports by the middle of the eleventh century, the discussion interprets this plate as a specific commission rather than a spontaneous expression of the Egyptian potter.¹⁰

Censers and other artistic representations

Nativity scenes occur on censers often attributed to Syria, including two examples deriving from Egypt—one from Dayr Anba Shinudah, the White Monastery at Suhaj, and another from Dayr Anba Antuniyus—with the Nativity forming part of a Christological cycle around the bowl.⁴⁰ A censer from Dayr Anba Antuniyus near the Red Sea depicts the Adoration of the Magi as three men in Phrygian caps approaching the Virgin, who sits on a high-backed chair with the Child on her lap.⁴¹ The Adoration also appears on so-called Syrian censers, possibly made in Syria.⁴²

The discussion of the Adoration places these examples in the context of the early Christian association between the Magi and the Nativity, noting that both subjects were rarely represented in Egypt.⁶⁴

In the east-wall apse of the Chapel of Takla Haymanot, the lower register depicts the twenty-four elders of the Apocalypse facing forward in sacerdotal dress, each haloed and holding a censer in his right hand and an unidentified object in his left.⁴³

Above the censer-bearing elders, the upper register shows the Virgin standing on a pedestal with Christ in her arms, flanked by remnants of two figures probably representing angels in adoration.⁶⁵ A horizontal Coptic inscription of Psalm 121:1–2 separates the two registers.⁶⁶

Questions

Frequently asked questions

Who prepares and looks after the censer?: The acolyte prepares and lights the coals before the Offering of Incense. During the Eucharistic Liturgy, the senior acolyte or captain ensures that the coals remain lit and brings the censer to the priest.
What does the golden censer symbolize in Coptic hymns?: The golden censer symbolizes the Virgin Mary. The cornerstone litany identifies its sweet aroma with the Savior, while Tai Shori describes Mary bringing forth Jesus Christ, the Son and Logos.
Why is incense offered during the Eucharistic Liturgy?: Understanding the Liturgy interprets the practice through Aaron’s incense offering and the Old Testament sacrifices as types of Christ’s perfect sacrifice, whose memorial is on the altar.
When is the censer emptied?: The rubrics direct the acolyte to empty it at the end of Evening Incense and include emptying it among the duties after the Eucharistic service. Morning closing duties are omitted because the Liturgy follows.
What images appear on surviving censers?: Documented examples bear an eagle and serpent, the four symbols of the evangelists, and Christological scenes including the Nativity and the Adoration of the Magi.

References

Sources

1.Understanding the Liturgy — Father Athanasius Iskander (p. 114)
At the end of the Evening Incense, the acolyte should extinguish the candles on the altar, empty the censer, and turn off any lights and the sound system. Of course, these steps are not necessary in the morning service since the Liturgy follows the Offering of Incense.
2.The Coptic Encyclopedia — Censer — Aziz S. Atiya (Editor in Chief) (p. 1)
Censer. Bronze. Courtesy Coptic Museum, Cairo.
3.The Coptic Encyclopedia — Index — Aziz S. Atiya (Editor in Chief) (p. 315)
Mumarah. See Censer
4.The Coptic Encyclopedia — Index — Aziz S. Atiya (Editor in Chief) (p. 437)
Theotokion, 900, 1687, 1724, 1726, 1727, 1728, 1986, 2254-2255 doxology, 924 lobsh as conclusion for, 1479 and tafsir, 2198 Virgin analogy with censer, 1470
5.The Coptic Encyclopedia — Index — Aziz S. Atiya (Editor in Chief) (p. 83)
Censer, 1469-1472, 1470, 1471
6.The Coptic Encyclopedia — Index — Aziz S. Atiya (Editor in Chief) (p. 374)
Psalmodia, 900, 924, 1687, 1724—1729, 1728, 1736, 2024 during Lent, 2099 Lord’s Prayer, 1481 and sab‘ah wa-arba‘ah, 2017 and Theotokion, 2255 Virgin-censer analogy, 1470
7.The Coptic Encyclopedia — Index — Aziz S. Atiya (Editor in Chief) (p. 335)
Old Testament anthropomorphism references in, 143 apocrypha in Coptic tradition, 161-166 apologia in, 176 on apostolic succession, 181 atonement in, 306-307 Bodmer papyri, 1885 candelabra representing, 1469 canon of, 2109-2110 canticles, 1729 cantors in, 460 censer in, 1470
8.The Coptic Encyclopedia — Index — Aziz S. Atiya (Editor in Chief) (p. 153)
Dionysius the Pseudo-Areopagite, on censer use, 1472
9.The Coptic Encyclopedia, Volume 2 — Aziz S. Atiya (Editor in Chief) (p. 469)
the luster plate with an interior decoration of a priest with a censer (Lane, 1958, pl. 26-A)
10.The Coptic Encyclopedia, Volume 2 — Aziz S. Atiya (Editor in Chief) (p. 469)
By the middle of the eleventh century, the importing of Nubian Christian pottery had ceased. Hence the luster plate with an interior decoration of a priest with a censer (Lane, 1958, pl. 26-A) must be considered a straightforward commission rather than the reflexive expression of the Egyptian potter.
11.Understanding the Liturgy — Father Athanasius Iskander (p. 110)
Before the service starts, the acolyte should make sure the two candles on the altar are lit, and should put coals in the censer and light them.
12.Understanding the Liturgy — Father Athanasius Iskander (p. 110)
Towards the end of the prayer, he goes into the sanctuary, puts the cross on the altar, and fetches the censer, waiting for the priest. When the priest enters the sanctuary, the acolyte holds the censer close to the incense box while the priest puts five “hands” of incense into it. With each “hand”, the acolyte says “Amen.”
13.Understanding the Liturgy — Father Athanasius Iskander (p. 112)
Whenever the acolyte gives the censer to the priest or takes it from him, he should kiss his hand.
14.Understanding the Liturgy — Father Athanasius Iskander (p. 113)
Towards the end of the Creed, the acolyte prepares a cross with three lighted tapers and gives them to the priest, who then stands outside the sanctuary entrance and chants “God have mercy upon us...”. Meanwhile, the acolyte brings the censer to the entrance of the sanctuary, waiting for the priest to finish. Then, holding the censer in his left hand, he gives it to the priest and takes the cross and tapers from him with his right hand.
15.Understanding the Liturgy — Father Athanasius Iskander (p. 113)
The Five Short Prayers: If these have not been said (silently) during the reading of the Gospel, they are said outside the sanctuary with the acolyte standing in his customary position to say the responses. At the conclusion of these, the acolyte takes the censer from the priest to empty it.
16.Understanding the Liturgy — Father Athanasius Iskander (p. 115)
The most senior among the acolytes is usually designated as the “captain” of the group, and he should be responsible for deciding who says which responses. The captain and the other team members should agree on some method of non-verbal communication, since no one is allowed to speak or even whisper during the service. The signals used by the captain in his communication with the other acolytes should be very discrete and not noticeable by the congregation, so as not to distract them. The captain should be the one who makes sure that the censer contains lit coals at all times. Preferably, he s
17.Understanding the Liturgy — Father Athanasius Iskander (p. 117)
After the Absolution, they all rise. The captain goes into the sanctuary and fetches the censer. The other acolytes remain in the nave for the duration of the Liturgy of the Word, unless they are assigned a duty by the captain. The Censing of the Altar: The priest places the five “hands” of incense into the censer. The captain responds with “Amen” after each “hand”. The priest then says the Prayer of the Paulene Incense (inaudibly), and begins censing the altar.
18.Understanding the Liturgy — Father Athanasius Iskander (p. 118)
After the Catholic Epistle, the captain brings the censer to the priest who says the Prayer of the Praxis Incense in a low voice. The Censing of the Altar is repeated, as described above.
19.Understanding the Liturgy — Father Athanasius Iskander (p. 118)
During the Gospel reading, the priest stands in the sanctuary and says the Litany of the Catechumens followed by the Prayer of the Veil, inaudibly. Following this, he offers incense to the Gospel. When the reading of the Gospel is finished, the captain takes the censer from the priest and hangs it on its stand.
20.Understanding the Liturgy — Father Athanasius Iskander (p. 119)
During the second prayer (the Prayer for the Fathers), when the priest says, “...and their prayers on our behalf...”, the captain brings the censer to the priest, who puts incense in it. The captain stands there holding the censer, and as soon as the priest finishes saying the first part of the Prayer for the Congregations (“...remember, O Lord, our congregations. Bless them.”), he hands the censor to the priest, who completes the prayer while offering incense. After the priest censes the congregation to the west, at the end of the prayer, the captain takes the censer to hang it on its stand.
21.Understanding the Liturgy — Father Athanasius Iskander (p. 120)
The captain brings the censer to the priest three times during this part of the Liturgy: After the priest says, “...Who, of the Holy Spirit and of the Holy Virgin Mary ”, at which point the priest puts incense in the censer. As the people say, “According to Thy mercy, O Lord...”, at which time the priest censes his hands three times before handling the gifts. At the conclusion of the Commemoration of the Saints, at which point the priest puts incense in it, as he mentions those who have departed.
22.Understanding the Liturgy — Father Athanasius Iskander (p. 123)
Duties of the Acolytes after the Service: The captain supervises the other acolytes in the following duties: Emptying the censer.
23.The Coptic Encyclopedia, Volume 3 — Aziz S. Atiya (Editor in Chief) (p. 527)
Besides making responses to the officiating priest, the main duties of the deacon serving at the altar include the preparation and arrangement of the altar's vessels and utensils, bringing water for the hands of the celebrant and for washing the chalice, paten, spoon, and asterisk (see EUCHARISTIC VESSELS) after administering Holy Communion, looking after the censer
24.The Coptic Encyclopedia, Volume 2 — Aziz S. Atiya (Editor in Chief) (p. 563)
The clergy and deacons, carrying the jars, crosses, candles, censers, censer-pots, and the gospel-book, form a procession in front of the bishop, chanting appropriate hymns, until they reach the opening in the middle of the eastern wall of the sanctuary, which the bishop sprinkles with water. They go around the four walls of the church, which the bishop sprinkles with water
25.The Coptic Encyclopedia, Volume 7 — Aziz S. Atiya (Editor in Chief) (p. 346)
The old motif of eagle and serpent reappears on an eighth- century bronze censer in the Louvre (du Bourguet, 1967, pp. 160ff.).
26.The Coptic Encyclopedia, Volume 1 — Aziz S. Atiya (Editor in Chief) (p. 664)
some rare liturgical objects (such as a censer decorated in high relief with the four symbols of the evangelists, now in the Louvre)
27.The Coptic Encyclopedia, Volume 6 — Aziz S. Atiya (Editor in Chief) (p. 65)
Cambridge, Massachusetts Fogg Art Museum Sculpture in stone: architectural limestone fragments, engaged arches, pilaster capitals, ornamental friezes and bands, lintels, colonnettes (214); lion head of fifth-seventh centuries (1) Textiles: linen, wool, tapestry, tunic appliques, fragments of large hangings, borders, loop-pile coverlet, silk twill, resist- dye from fifth-ninth centuries (106) Metal: brass lamp (1); bronze lamp (2); polycandela (1); small lidded toilet box (1); open-work censer dome from sixth-tenth century (1)
28.Understanding the Liturgy — Father Athanasius Iskander (p. 16)
While the priest is offering incense on the altar, the congregation sings the beautiful hymn, Tai Shori. This hymn is usually sung in an ab- breviated form, but there is a longer hymn that is rarely used nowadays.
29.Understanding the Liturgy — Father Athanasius Iskander (p. 16)
This censer of pure gold, bearing the sweet incense, in the hands of Aaron the priest, offering incense upon the altar, before the mercy seat, is the holy Virgin Mary; Who brought forth Jesus Christ; the Son and Logos. The Holy Spirit came upon her, purified her, sanctified her, and filled her with grace.
30.The Coptic Encyclopedia, Volume 2 — Aziz S. Atiya (Editor in Chief) (p. 564)
A priest says the intercession for the sick, and the deacons sing the litany, "The censer of gold is the Virgin, and her sweet aroma is our Savior. She has given birth to Him; He has saved us and remitted our sins.
31.The Coptic Encyclopedia, Volume 2 — Aziz S. Atiya (Editor in Chief) (p. 562)
Then the deacons sing the hymn to the Virgin Mary, beginning with "The golden censer is the Virgin."
32.Understanding the Liturgy — Father Athanasius Iskander (p. 15)
God ordered Aaron and his children to offer incense twice a day, once in the morning (Ex. 30:7) and once in the evening (Ex. 30:8). Our Church observes this ordinance in the morning and evening Offering of Incense service. But God also ordered another offering of incense, during the high priestly sacrifice of Yum Kippur (the day of atonement). This sacrifice, the most solemn of all the Old Testament sacrifices was done only once a year. Only the high priest could offer it, because he was the only one allowed to enter the Holy of Holies (the second tabernacle) to make this offering. He went in
33.Understanding the Liturgy — Father Athanasius Iskander (p. 16)
Now, someone may ask, since the Old Testament “bloody” sacrifices are over with, why do we retain this ordinance of offering incense? The answer is in the Old Testament prophecy of Malachi (Mal. 1:11-12). In this prophesy, the Lord foretells that the Gentiles will, (a) Offer incense unto His name (b) Offer a pure offering (c) Glorify His name, which the Jews have profaned. That the pure offering in (b), is the Eucharistic offering, is beyond a doubt from the various writings of the Fathers.
34.The Coptic Encyclopedia, Volume 5 — Aziz S. Atiya (Editor in Chief) (p. 300)
The Didascalia (Hafiz Duwud, 1967) provides an indication as to the necessity of using the censer, instructing that the bishop shall carry the incense and make three circuits round the altar in glorification of the Holy Trinity and then hand the censer to the priest who shall go round the whole congregation carrying it.
35.The Coptic Encyclopedia, Volume 5 — Aziz S. Atiya (Editor in Chief) (p. 300)
In the writings attributed to DIONYSIUS THE PSEUDO- AREOPAGITE is the following statement: "The bishop having made an end of sacred prayer at the divine altar, begins the censing with it, and goes over the whole circuit of the sacred place."
36.The Coptic Encyclopedia, Volume 5 — Aziz S. Atiya (Editor in Chief) (p. 300)
In describing the plight of the church in latter days, the ecclesiastical writer Hippolytus (c. 170-c. 236) employed the following words: "And the churches, too, will wail with a mighty lamentation, because neither oblation nor incense is attended to, nor a service acceptable to God" (1951, pp. 250-51).
37.The Coptic Encyclopedia, Volume 5 — Aziz S. Atiya (Editor in Chief) (p. 300)
A good many of the early fathers who chose to minimize the importance of using incense in worship, including Athenagoras, Tertullian, CLEMENT OF ALEXANDRIA, Arnobius, Lactantius, and Augustine, were converted to Christianity from cults that relied heavily on the use of incense. They were understandably anxious to divest Christian worship of any apparently heathen customs and to render it strictly spiritual.
38.The Coptic Encyclopedia, Volume 5 — Aziz S. Atiya (Editor in Chief) (p. 300)
Thus, Clement of Alexandria preached that "the righteous soul is the truly sacred altar, and that incense arising from it is holy prayer."
39.The Coptic Encyclopedia, Volume 5 — Aziz S. Atiya (Editor in Chief) (p. 300)
Speaking of the efficacy of Christian worship, Saint Ephraem Syrus (c. 306-373) wrote, "Your fasts are a defense for our land; your prayers are a shield for our city; the burning of incense is our propitiation. Praise to God Who has hallowed your offering" (1866). He stressed the point in another context: "I exhort you not to bury me with sweet spices . . . but to give the fumigation of sweet- smelling smoke in the house of God. . . . Burn your incense in the house of the Lord to His praise and honor" (1732-1746).
40.The Coptic Encyclopedia, Volume 2 — Aziz S. Atiya (Editor in Chief) (p. 535)
It appears on censers that are often attributed to Syria, but of which two examples, at least, derive from Egypt. One comes from DAYR ANBA SHINUDAH (the White Monastery), at Suhaj (Maspero, 1908, pp. 148-49; Labib and Girgis, 1975, p. 26), and the other from Dayr Anba Antuniyus (Leroy, 1976, pp. 381-90). The Nativity is part of the Christological cycle, which unfolds on the bowl of the censer.
41.The Coptic Encyclopedia, Volume 2 — Aziz S. Atiya (Editor in Chief) (p. 516)
The theme clearly appears, however, on a censer from DAYR ANBA ANTUNIYUS, near the Red Sea (Leroy, 1976, pp. 381-90). Here, three men wearing Phrygian caps approach the Virgin, who is seated on a high-backed chair holding the Child on her lap.
42.The Coptic Encyclopedia, Volume 2 — Aziz S. Atiya (Editor in Chief) (p. 516)
This same subject also appears on so-called Syrian censers, possibly made in Syria
43.The Coptic Encyclopedia, Volume 2 — Aziz S. Atiya (Editor in Chief) (p. 586)
In the Chapel of Takla Haymanot, the flat apse in the east wall contains in two registers separated by a horizontal inscription in Coptic (Ps. 121:1-2) the following representations: in the middle of the upper register the Holy Virgin is painted in distemper, standing on a pedestal, holding Christ in her arms. On the two sides remnants survive of two figures, probably angels in adoration. In the lower register stand the twenty-four elders of the Apocalypse, seen full- face and clothed in the sacerdotal habit. Their heads are haloed, and each holds in his right hand a censer and in the left an
44.Understanding the Liturgy — Father Athanasius Iskander (p. 110)
The priest then says the Prayer of the Morning/Evening Incense (inaudibly) while the acolyte goes to the east side of the altar.
45.Understanding the Liturgy — Father Athanasius Iskander (p. 110)
When the priest finishes the prayer, he starts censing the altar, facing the East, while saying the Prayer for Peace. The acolyte, across from him, raises the cross in his right hand and says the response for that prayer
46.Understanding the Liturgy — Father Athanasius Iskander (p. 110)
As the priest walks around to the other side of the altar, the acolyte exchanges places with him. The priest, now facing west, censes the altar
47.Understanding the Liturgy — Father Athanasius Iskander (p. 112)
The Prayers for the Sick and for the Oblations (Sunday Morning): In the Offering of the Morning Incense, the priest says these prayers instead of the Prayer for the Departed. ... At the end of the Prayer for the Sick, the priest and the acolyte both enter the sanctuary. The priest faces east and says the Prayer for the Oblations.
48.Understanding the Liturgy — Father Athanasius Iskander (p. 112)
At the end of the prayer, the priest circles the altar, the congregation, then the altar once more, while offering incense. During this time, the acolyte puts the cross on the altar and waits for the priest to finish offering incense, in order to take the censer from him and hang it on its stand.
49.Understanding the Liturgy — Father Athanasius Iskander (p. 112)
The Prayer for the Travelers (Weekday Mornings): This prayer is said instead of the Prayer for the Oblations. The priest says it while standing outside of the sanctuary.
50.Understanding the Liturgy — Father Athanasius Iskander (p. 117)
The priest places the five “hands” of incense into the censer. The captain responds with “Amen” after each “hand”.
51.Understanding the Liturgy — Father Athanasius Iskander (p. 117)
The captain (or an acolyte assigned by him) goes to the east side of the altar, raises the cross in his right hand. They both circle the altar. While they circle, the captain or acolyte says the responses
52.Understanding the Liturgy — Father Athanasius Iskander (p. 118)
When the priest finishes censing the altar, he circles the nave, then goes around the altar once more. He then leaves the sanctuary to offer incense before the sanctuary entrance. Having finished this, he hands the censer to the captain, who waits just inside the sanctuary entrance (on the south side), ready to take it from him and hang it on its stand.
53.The Coptic Encyclopedia, Volume 2 — Aziz S. Atiya (Editor in Chief) (p. 562)
The bishop begins by saying the thanksgiving prayer. Then he offers incense and blesses the congregation.
53.The Coptic Encyclopedia, Volume 2 — Aziz S. Atiya (Editor in Chief) (p. 563)
Then the Bishop offers incense and says the prayer of the incense, followed by two petitions. ... The bishop then prays inaudibly to the Lord after which he recites the formula for consecration of the church and a prayer of benediction.
54.Understanding the Liturgy — Father Athanasius Iskander (p. 16)
Through her intercessions, O Lord, grant us the forgiveness of our sins.
55.The Coptic Encyclopedia, Volume 2 — Aziz S. Atiya (Editor in Chief) (p. 564)
A priest says the intercession for the sick, and the deacons sing the litany, "The censer of gold is the Virgin, and her sweet aroma is our Savior. ..." The epistle is taken from Hebrews 9:1-11
56.The Coptic Encyclopedia, Volume 2 — Aziz S. Atiya (Editor in Chief) (p. 562)
The service comprises twenty-one principal lections ... Then the deacons sing the hymn to the Virgin Mary, beginning with "The golden censer is the Virgin." This is followed by lections from Hebrews 7:26-28 and Hebrews 8; James 14-26; and Acts 7:44-56.
57.Understanding the Liturgy — Father Athanasius Iskander (p. 15)
This sacrifice, the most solemn of all the Old Testament sacrifices was done only once a year. ... He went in “not without blood to offer for his own sins and for the people's ignorance” (Heb. 9:7). ... “Neither by the blood of goats and calves, but by His own blood He entered in once into the holy place, having obtained eternal redemption for us” (Heb. 9:12).
58.Understanding the Liturgy — Father Athanasius Iskander (p. 15)
the cloud of incense may cover the mercy seat that is upon the testimony, that he die not” (Lev. 16:12-13).
59.Understanding the Liturgy — Father Athanasius Iskander (p. 15)
these sacrifices were types and figures of Christ’s eternal sacrifice. And if it behoved Aaron to offer incense over the animal sacrifices of the Old Testament, how much more it behoves the priests of the New Testament to offer incense over Christ’s perfect sacrifice, whose memorial is on the altar?
60.Understanding the Liturgy — Father Athanasius Iskander (p. 16)
Another ritual that I sometimes notice and which supports this also, is when one of the acolytes brings the censer out with him while the priest says the Absolution, and later gives it to the priest, who enters with it into the Sanctuary. This may be done in order to emulate exactly what Aaron did in the Old Testament, when he had to take the censer and bring it within the veil, then offer incense.
61.Understanding the Liturgy — Father Athanasius Iskander (p. 16)
That the pure offering in (b), is the Eucharistic offering, is beyond a doubt from the various writings of the Fathers.1 ... 1Justin Martyr: Discourse with Trypho, many others.
62.The Coptic Encyclopedia, Volume 5 — Aziz S. Atiya (Editor in Chief) (p. 300)
the twenty-four elders "each holding a harp, and with golden bowls full of incense, which are the prayers of the saints" ... This must be an indication of the then-prevalent manner of Christian worship, featuring the use of censers and incense.
63.The Coptic Encyclopedia, Volume 5 — Aziz S. Atiya (Editor in Chief) (p. 300)
the ecclesiastical writer Hippolytus (c. 170-c. 236) ... Saint Ephraem Syrus (c. 306-373)
64.The Coptic Encyclopedia, Volume 2 — Aziz S. Atiya (Editor in Chief) (p. 516)
In the early Christian world, the theme of the adoration of the Magi was generally associated with the Nativity of Jesus. Both subjects were rarely found in Egypt.
65.The Coptic Encyclopedia, Volume 2 — Aziz S. Atiya (Editor in Chief) (p. 586)
in the middle of the upper register the Holy Virgin is painted in distemper, standing on a pedestal, holding Christ in her arms. On the two sides remnants survive of two figures, probably angels in adoration.
66.The Coptic Encyclopedia, Volume 2 — Aziz S. Atiya (Editor in Chief) (p. 586)
In the Chapel of Takla Haymanot, the flat apse in the east wall contains in two registers separated by a horizontal inscription in Coptic (Ps. 121:1-2)

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Papyrus M 636
Papyrus M 636 is a Coptic liturgical manuscript in the Pierpont Morgan collection, dated to the ninth or eighth–ninth century, and a principal witness to dialect H, or Hermopolitan.[^1][^4]
Wednesday and Friday Fasts
The Coptic Church observes Wednesday and Friday as weekly fast days, with specified festal exceptions; the supplied sources describe their commemorative meaning, discipline, and canonical basis.[^1][^2]
Coptic Doctrine of the Holy Spirit
Coptic doctrine affirms the Holy Spirit as the third Person of the Trinity, consubstantial and coeternal with the Father and the Son, whose sanctifying activity is expressed in sacramental and spiritual life.[^1][^6]
Preparation for Holy Communion
Preparation for Holy Communion includes repentance, confession and absolution, bodily cleanliness, fasting, and prayer for worthy participation in Christ’s Body and Blood.[^1][^2][^4][^7]
Hegumen
Hegumen, also called hegumenos or qummus, denotes the highest rank of the priesthood and can also designate the abbot or head of a monastery.[^1]
Bohairic Coptic
Bohairic is a dialect of Coptic attested in Gospel manuscripts, saints’ lives, and liturgical texts, including the Anaphora of Saint Cyril.[^1][^2][^3]

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