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