octrine of the Virgin and the Saints (Essay on Development, ch. 8).*
(3) As early as the 5th cent. Augustine gives a warning against the worship of saints in the words, δ τόπο τες sunt propter imitationem, non ador-
andi propter religionem’ (de Vera Religione, 55) ; ‘Colimus martyres eo cultu dilectionis et societatis uo in hac vita coluntur sancti homines Dei. . . ὁ cultu qui Grece “Latria” dicitur, cum sit quedam proprie divinitati debita servitus, nec colimus, nec colendum docemus nisi unum Deum’
(c. Faustum, xx. 21). In the 2nd Council of Nicsea (786) it was decreed that the Cross of Christ, the Virgin, Angels, and Saints were entitled to religious reverence, τιμητικὴ προσκύνησις, but not to divine worship, λατρεία. Peter Lombard (Sent. III. Dist. 9. 1) uses the word ‘ dulia’ for the former, but he says that there is a special dulia due to the humanity of Christ, ‘est quedam dulia soli humanitati Christi exhibenda, non alii creature.’ Thomas Aquinas gives this higher dulia the name of hyper-dulia, but transfers it to the worship of Mary: not to that of the humanity of Christ, which he identifies with latria (Summa, Pars. 3, Qu. 25). He cites Augustine for the distinguishing feature of /atria: ‘aliquid est quod soli Deo exhibetur, scilicet sacrificium’ ; and
*See also W. Palmer, Letter to Dr. Wiseman; Burgon, Letters from Rome. In the latest acientific exposition of Roman doctrine recommended by Card. Manning it is maintained that the Intercession of Mary is an ordinary and necessary means of salvation; and the dictum of certain theol that ‘God
nts no grace except on the intercession of ν᾿ is defended Wilhelm and Scann , ii, pp. 223, 224).
MARY 291 later writers have maintained that, as the Mass is never offered to the Virgin, her worship never over- steps the limit of dulia. If, however, we under- stand sacrificitum, as Augustine does (Civ. Dei, x. c. 1, §§ 2,3; ο. 3, 4, 5, 6), in a spiritual sense of fer- vent love and devotion, it is difficult to see how the worship inculeated in such a book as the Glories of Mary differs from this; and Pusey quotes passayes from Corn. a Lapide, Faber, and others, in which it is actually maintained that Mary is present and received in the Eucharist, and feeds the worshippers there with her own flesh.* C. By far the commonest form of devotion to the Virgin is the Ave Maria, consisting of two parts: the salutation—‘ Hail, Mary, full of grace, the Lord is with thee; blessed art thou among women, and blessed is the fruit of thy womb’; and the prayer —‘ Holy Mary, Mother of God, pray for us sinners, now, and at the hour of death.’ The former part was first ordered to be used as a church formula by Odo, bishop of Paris, in 1196 ; the latter part first appears in the 15th cent., and was directed to be used daily at the seven canonical hours by Pius y. in 1568. The ‘ Angelus’ (said to have been introduced in 1287) consists of three recitations of the Ave Maria at the sound of the Angelus bell, at morning, midday, and night, the first recitation on each occasion being introduced by the words, ‘The Angel of the Lord announced to Mary, and she conceived of the Holy Ghost.’ The ‘ Rosary’ is the string of beads introduced by St. Dominic in 1210 to facilitate the repetition of 150 Ave Marias and 15 Pater Nosters. The name is also used for this particular kind of devotion.t The oldest festival connected with the name of Mary is the Purification,t observed on 2nd Feb., thus consecrating, as Bede observes, the old lustral month of the Romans to a higher purpose. It was probably instituted by Justinian in 542. Its name of ‘Candlemas’ was derived from the custom of consecrating candles and marching in procession with them on that day, in remembrance of the ‘light to lighten the Gentiles.’ The Annunciation t (Lady Day), of which St. Bernard spoke as the ‘ radix om- nium festorum,’ was instituted about the end of the 6th cent. The pagan feast of the Hilaria Matris Deum was held on the same day (25th March). The Assumption (15th Aug.), instituted by the emperor Maurice about the beginning of the 7th cent., was introduced into the West by Charle- magne. The Nativity § (8th Sept.) was probably instituted in Italy in the 10th cent. The Presenta- tion (21st Nov.) commemorates the dedication of Mary by her parentsin her 3rd year. This festival was known in the East in 1150, but not till 1375 in the West. We have already spoken of the Con- ception § (Dec. 8). The Visitation § (2nd July) was instituted in 1389 to commemorate the visit of Mary to Elisabeth. It may be worth while to mention two other festivals: that of Mount Carmel, instituted in 1587 to commemorate the appearance of the Virgin to the general of the Carmelites in the year 1251, when she is said to have presented him with a scapular of the order, telling him that whoever died wearing this would escape the flames of hell. The other is the Translation of the House of Loretto, instituted in 1669 to commemorate the miraculous removal to Italy in 1294 of the house at Nazareth in which the angel appeared to Mary Saturday was appropriated to the worship ot the Virgin in 1096, so far as the clergy were con-