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