Our Lady Saint Mary. J. G. H. Barry
adoration, in the guise of a suppliant child depending upon the love of the Father for the supply of the daily needs; or this other act which is of such deepest mystery that we approach any attempted statement of it with awe, which is in fact the representation of the sacrifice of Calvary; and then these invocations by which we ask the loving co-operation of our fellow members of Christ that they may associate themselves with us in the work of prayer and mutual intercession--how can all these acts be brought together under a common rubric, how can they all be designated as worship? What in fact is it that you mean by worship?"
So are we challenged. So are we thrown back, and in the end thrown back most beneficially, to the analysis of our acts. Worship, we tell ourselves, is worth-ship; it is the attribution of worth or honor to whom these are properly due. "Honour to whom honour is due," we hear the Apostle saying. Worship is therefore not an absolute value but a varying value, the content of any act of which will be determined by the nature of the object toward which it is directed. It is greatly like love in this respect; its nature is always the same, but its present value is determined by the object to which it is directed. We are to love the Lord our God, and we are also to love our neighbour; the nature of the love is in each case the same; and yet we are not to love our neighbour with the limitless self-surrender with which we love God. The love of God is the passionate giving of ourselves to Him with all our heart and with all our soul and with all our mind and with all our strength. The love of the neighbour is measured and restrained, having in view his good that we are seeking, the promotion of his salvation as our fellow member in the Body of Christ. In the same way worship will take its colour, its significance, its tone, its intensity, not from some abstract conception, but from the end it seeks. This is made plain, too, when we look at our Bibles and Prayer Books for the actual use of the word. There we find much of the worship of God: but we also find a limited use of the word. "Then shalt thou have worship in the presence of them that sit at meat with thee." (S. Luke, XIV, 10.) And in the marriage service of the English Prayer Book we read: "With this ring I thee wed, and with my body I thee worship." The same limited content of the word is found in the old title of respect--"Your Worship."
But so thoroughly has the word worship become associated with our approach to God, that we still, many of us, no doubt, feel the shock of the unaccustomed when we hear the worship of the Blessed Virgin or of the saints spoken of. It does not help us much to fall back on the Latin word, Cultus, for we understand that the meaning is the same.
We are helped, I think, if we substitute the parallel word honour for worship in the places of its use. We meet in the Church to honour God, and we offer the Blessed Sacrifice as the act of supreme honour which is due to Him alone; but in connection with the supreme honour offered to God we also honour the saints of God by the observance of their anniversaries with special services including the Holy Sacrifice. The word honour does not sound so ill to ears unaccustomed to a certain type of Catholic expression as the word worship: but the meaning is untouched.
Let us go on then to the analysis of the notion of worship. In the writings of theologians we find an analysis of the notion of worship into three degrees. There is, first of all, that supreme degree of worship which is called latria and which is the worship due to God alone. If we ask what essentially it is that differentiates latria from all other degrees of worship or honour we find that it is the element of sacrifice that it contains. Sacrifice is the supreme act of self-surrender to another, of utter self-immolation, and it can have no other legitimate object than God Himself. The central notion of sacrifice is the surrender of self. The sacrifices of the Old Covenant were of value because they were the representatives of the nation and of the individuals who offered them; because of the self-identification of nation or individual with the thing offered, which must therefore be in some sense the offerer's, must, so to say, contain him: must be that in which he merges himself. So the one Sacrifice of the New Covenant gets its essential value in that it is the surrender of the Son to the will of the Father. "I am come to do Thy will, O God." Christ's sacrifice is self-sacrifice: the voluntary surrender of the whole life to the divine purpose.
And when we actually worship God, worship Him with the worship of latria, our act must be of the same essential nature; it must be an act of sacrifice, of self-giving; the offering of ourselves to the will of the Father. So it is in our participation in the offering of the Blessed Sacrifice. The full meaning of our joining in that act is that we are uniting ourselves with our Lord's offering of Himself, and as members of His Body share in the sacrifice of the Body which is the supreme act of worship. And our other acts of worship lay hold on and proceed from this which is the ground of their efficacy. All our subordinate acts of worship, so to call them, have their character and vitality as Christian acts of the worship of God because of the relation of the worshipper to God as a member of the Body of His Son. They are offered through the Son and derive their potency from their association with Him and His sacrifice. They reach God through the sacrifice of the One Mediator.
Worship, then, in this complete sense, is due to God alone; and it is separated by a whole heaven from any worship, that is, honour, which can be offered to any creature, however exalted. No instructed person would for a moment imagine that the prayers which we address to the saints are in any degree such worship as is offered to God; but in as much as those who are unfamiliar with the forms of the Catholic Religion in its devotional expression may easily be led astray, it seems needful to stress this fact of the difference between simple petition and such acts and prayers as involve the highest degree of worship.
One of the chief sources of confusion in this matter is the failure to distinguish between the nature of the act of worship, which is determined by the person to whom it is directed, and the mere adjuncts of the act. But an act of latria is not constituted such by the fact that it is aided in its expression by such circumstances as banners, lights, incense and so on. These are quite appropriate to any act of honour, and have been customarily so used in relation to human beings. There was a certain hesitation in the Church for some time in the matter of incense which under the older Covenant had been especially appropriated to God, because in the experience of the early Church it was demanded, and necessarily refused, as an acknowledgment of the divinity of the Emperor. But with the passing of the pagan empire incense as the universal symbol of prayer came into use in all manner of services wherein intercession was a part.
Such adjuncts therefore are not foreign to those subordinate acts of worship or honour which are technically known as dulia. Dulia--this word means service--is such honour as may be rightly rendered to creatures without at all encroaching upon the majesty of God. It is that degree of worship that we have in mind when we speak of the worship of the saints. That dulia of the saints is expressed when we ask for the intercession of this or that saint, and is not essentially different from the asking for the prayers of any other human beings. We commonly ask for one another's prayers and feel that in doing so we are exercising our brotherhood in the Body of Christ in calling into action its mutual love and sympathy. We should be beyond measure astonished if we were told that such requests for the prayers of our brethren were encroachments upon the honour of God and the sin of idolatry! But if in this case our surprise is justified, it is difficult to see how the case is at all altered by the fact that the fellow members of the Body whose prayers we are asking happen to be dead, that is, as we believe and imply in our request for their intercession, have passed into a new and closer relation to our Blessed Lord. Nor, again, does the case seem to be at all altered, if the brother whose prayers we ask has been dead a long time, and has, by the common consent of Catholic Christendom, been received into the number of the saints. The ways in which the human mind works under the influence of prejudice are always interesting. There are many devout persons who feel that it is a valuable element in their religion to have the privilege of following the Kalendar of the Church and to keep the saints' days therein indicated by attendance at divine service; who yet would be horrified if it were suggested that a prayer should be offered to the saint whose day is being observed, and that the saint should be made the object of an act of worship. But what essentially is the keeping of a saint's day, with a celebration of the Holy Communion with special collect, epistle and gospel, but an act of worship (dulia) of the saint? The nature of the act would be in no way changed if in addition to our accustomed collects there were added one which plainly asked for the prayers of the saint in whose honour we are keeping the feast.