kneeling beside us are uniting with us in the offering of the Sacrifice,
not only are we one with all those other members of the Body who on this
same morning are kneeling at the numberless altars of Christendom, but
that all those who are in Christ are with us partakers of the same
Sacrifice, and that in its offering we are joined with all the holy
dead, and by our partaking of Christ are brought close to one another.
We therefore lovingly take their names upon our lips, and enkindle their
memory in our hearts; and find that death, which we had thought of as a
separation, has but broken the barriers to the deepest and most blessed
communion, and that we are now, as never before, united to those whom we
find in Christ Jesus our Lord.

And then comes the unexpected challenge: "what does all this mean: these
repeated and diverse acts that you are accustomed to speak of and to
think of as acts of worship? What, ultimately, do you mean by worship,
and can there possibly be found any common feature in these so diverse
acts which can justify you in regarding them as essentially one? This
act which is in truth presenting yourself before the majesty of God in
humble 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