433 RELIGIOUS ENCYCLOPEDIA
whether the Flacian declaration was official or private. A new question then arose as to whether the remaining Protestant disputants were competent as adherents of the Augsburg Confession and had rightly excluded the Flacians; further, would the Flacians recognize the conference? So objection after objection arose, and the Evangelicals did not succeed in bringing under discussion the doctrines at issue. Postponements ensued to obtain word from Ferdinand, which came at last instructing the reinstatement of the Weimar theologians in their rights as participants; over the interpretation of this message new strife arose. Finally, on Nov. 28, the Roman Catholics having declared that they could not treat with a divided party, the whole matter was referred to the next diet, each party asserting its innocence of the causes leading to this result.
If the Regensburg Conference (q.v.) revealed the strength of the Protestant party, that at Worms had shown its weakness. The split had become a spectacle for the opponents and made these latter see the turn in the tide for their cause. Canisius thought that the princes of the Roman party would no longer oppose a general council, while the Counter-Reformation was already on its way. For further developments on the Protestant side see FRANK- FoRT ReEcEss. (G. KAWERAU.)
BrsiiograpHy: On the city and bishopric consult: J. F. Schannat, Historia episcopatus Wormatiensis, Frankfort,
Worms Worship
1734; W. Wagner, Die vormaligen geistlichen Stifte im Grossherzogthum Hessen, 2 vols., Darmstadt, 1873-78; H. Boos, Quellen zur Geschichte der Stadt Worms, 3 vols., Berlin, 1886-93; idem, Geschichte der rheinischen Staédtekultur, vols. i.—iv., ib. 1897-1901; A. Koster, Die Wormser Annalen, Leipsic, 1887; F. Soldan, Die Zerstérung der Stadt Worms im Jahre 1689, Worms, 1889; idem, Bettrige zur Geschichte der Stadt Worms, ib. 1896; F. X. Kraus, Die christlichen Inschriften der Rheinlande, nos. 22-29, Freiburg, 1890; H. Haupt, Bettraige zur Reformationsgeschichte der Reichsstadi Worms, Giessen, 1897; C. Koehne, Die Wormser Stadtrechtsreformation vom Jahre 1499, Berlin, 1897; O. Beckmann Fiihrer durch Worms, Stuttgart, 1902; Rettberg KD, i. 633; Hauck, KD, 4 vols.; KL, xii. 1759-68. On the concordat, besides the literature in iii. 218 of this work consult: G. Wolfram, Friedrich I. und das Wormser Concordat, Marburg, 1883.
On the diet the following are available: J. Friedrich, Der Reichstag in Worms, 1621, Munich, 1870; K. Jansen, Aleander am Reichstage zu Worms 1621, Kiel, 1883; T. Kolde, Luther und der Reichstag zu Worms, Gotha, 1883; F. Soldan, Der Reichstag zu Worms, 1521, Worms, 1883; W. Oncken, Martin Luther in Worms, Giessen, 1884; Cambridge Modern History, ii. 139 sqq., 146 sqq., 158, 166, 170 sqq., New York, 1904.
On the conferences consult: Melanchthon, Colloquium Wormaciense, Wittenberg, 1542; CR, iii. 1121 sqq., iv. 1—- 91; ZHT, 1872, pp. 36 sqq.; J. P. Roeder, De colloguio Wormatienst, Nuremberg, 1744; H. Laemmer, Monumenta Vaticana, pp. 300-342, Freiburg, 1861; R. Moses, Die Religionsverhandlungen zu Hagenau und Worms, 1540 und 1641, Jena, 1889; J. W. Richard, Philip Melanchthon, chap. xxiii, New York, 1898; J. Janssen, Hist. of the German People, vi. 107-113, vii. 34-45, St. Louis, 1903— 1905; Cambridge Modern History, ii. 239, New York, 1904; W. Friedensburg, in ZKG, xxi. 112 sqq.; the literature under Butrzer; Ecx; and MpLANcHTHON.
WORSHIP.
Definition (§ 1).
ions (§ 2).
Probable Origin of Worship (§ 8). Necessity of Study of Primitive Relig- The Earliest Forms of Worship (§ 9). Worship and the Kingship (§ 10).
Propitiatory and Apotropaic Worship (§ 18). The Greek Mysteries (§ 19).
Widely Divergent Theories of Compara- Relation of Fetishism to Worship (§ 11). Influence of Subjectivity on Worship
tive Religion (§ 3). The Theory of Fear (§ 4). The Theory of Love (§ 5).
ories (§ 7). (§ 17).
Worship may be defined as the acknowledgment by some formal act of mind or body, or both, of God’s supreme dominion, or (among pagans) of the exalted power of some divine or semi-divine being. In older English the word was used in a less limited sense, denoting honor or reverence in general.
Traces of this usage are seen in the 1. Defini- formula of the marriage-service in the tion. English Prayer-book, where the bride- = groom says to the bride, “ With my body I thee worship, and with all my worldly goods I thee endow,’’ as well as in the current application of the title “‘ his Worship ” and the epithet “ worshipful ”’ to the mayors of English towns; while to this day, among Roman Catholics, it would be possible to hear the expression “‘the worship of the saints”? used without offense, although, as will be seen, nothing is clearer to them than the distinction between the supreme honor due to God alone and the subordinate or relative honor paid to even the highest and holiest of his creatures.
The conception instinctively suggested to Christian people by the word in its narrower sense is inevitably stamped by the definition of the Founder of their religion, ‘God is a Spirit: and they that
XIT.—28
Ancestor Worship (§ 12). Worship of Trees and Plants (§ 13). Worship of Life-Giving Forces (§ 14). Rival Theories of Order of Development Communal Worship (§ 15).
(§ 6). Associational Cults (§ 16). Caution Requisite in Constructing The- Joyous Character of Primitive Worship The
20). J eee of Christian Analogies with Judzo-Ethnic Cults (§ 21). Eucharistic Worship; Latria and Dulia (§ 22). Ethical (§ 23). worship him must worship him in spirit and in truth” (John iv. 24); but an encyclopedic treatment of the subject must go back for 2. Neces- many centuries beyond the Christian sity of era, and patiently seek to penetrate Study of the obscurity which veils the mental Primitive processes of primitive and uncivilized Religions. man. The modern study of comparative religion, also, has brought to light the profound significance of many rites of savage tribes which until recent years were contemptuously dismissed as mere barbarism or child’s play, unworthy of the attention of serious thinkers. In them is often found the answer to many questions, which / would otherwise have seemed insoluble, as to the ‘ manner in which primitive man regarded the supernatural and his relation to it. ‘It is ritual,” says L. R. Farnell (Cults of the Greek States, i. 9, Oxford, 1896), “‘ that is chiefly the conservative part of religion. And in ritual the older and cruder ideas are often held as in petrifaction, so that the study of it is often as it were the study of unconscious matter, in so far as it deals with facts of worship of which the worshiper does not know the meaning, and which frequently are out of accord with the highest
Aspect of Worship
Worship