WORSHIP OF THE VIRGIN 2
Primitive Christian Worship

Worship Of The Virgin 2

I have no intention of dwelling at any length on the extraordinary excesses to which the adoration of the Virgin Mary has been carried in the Church of Rome, I do not mean by obscure and illiterate or fanatical individuals, but by her celebrated prelates, doctors, and saints. My researches have brought to my knowledge such a mass of error and corruption in the worship of Christians as I never before had any conception of; and rather than bring it all forward, and exhibit it to others, I would turn my own eyes from it altogether. Still many reasons render it absolutely necessary that we should not pass over the subject entirely in silence. Few in England, I believe, are aware of the real facts of the case; and it well becomes us to guard ourselves and others against such melancholy results as would appear to be inseparable from the invocation and worship of the Virgin. If indeed we could be justified in regarding such palpable instances of her worship in its most objectionable form as the marks of former and less enlightened times, most gladly would I draw a veil over them, and hide them from our sight for ever. But when I find the solemn addresses of the present chief authorities in the Church, nay, the epistles of the present sovereign Pontiff himself, cherishing, countenancing, and encouraging the selfsame evil departures from primitive truth and worship, it becomes a matter not of choice, but of necessity, to give examples at least of the deplorable excesses into which the highest and most honoured in that communion have been betrayed. On the present Pope's encyclical letter [A.D. 1840] we have already observed; and in this place I propose to examine only one more of those many excesses meeting us on every side, which characterize the public worship of the Virgin. The instance to which I refer seems to take a sort of middle station between the authorized enjoined services of the Church of Rome, and the devotions of individuals and family worship. It partakes on the one hand far too much of a public character to be considered in the light of private religious exercises; and on the other it wants that authority which would rank it among the appointed services of the Church. The devotional parts of the services are found neither in the Missals nor the Breviaries, and the adoption and celebration of the service seems to be left to the option and care of individuals. But the service is performed in the Churches, -- a Priest presides, -- the Host is presented to the adorations of the people, -- and a sermon is preached by an appointed minister. The service to which I am referring is performed every evening through the entire month of May, and is celebrated expressly in honour of the Virgin Mary. The month of May is dedicated to her, and is called Mary's month. Temporary altars are raised to her honour, surrounded by flowers and adorned with garlands and drapery; her image usually standing before the altar. Societies are formed chiefly for the celebration of the Virgin's praises, and in some Churches the effect, both to the eye and to the ear, corresponds with the preparation. One thing only is wanting -- the proper object of worship. I have now before me a book of hymns published professedly for the religious fraternities in Paris, and used in the Churches there. [Nouveau Recueil de Cantiques à l'usage des confréries des Paroisses de Paris. Paris, 1839.] Many of these hymns are addressed to the Virgin alone; some without any reference to the Son of God and Man, the only Saviour, and without any allusion to the God of Christians; indeed, an address to a heathen Goddess more entirely destitute of Christianity can scarcely be conceived. I copy one hymn entire. "Around the altars of Mary Let us, her children, press; To that mother so endeared Let us address the sweetest prayers. Let a lively and holy mirth Animate us in this holy day: There exists no sadness For a heart full of her love. Let us adorn this sanctuary with flowers; Let us deck her revered altar; Let us redouble our efforts to please her. Be this month consecrated to her; Let the perfume of these crowns Form a delicious incense, Which ascending even to her throne May carry to her both our hearts and our prayers. Let the holy name of Mary Be for us a name of salvation! Let our softened soul Ever pay to her a sweet tribute of love. Let us join the choirs of angels The more to celebrate her beauty; And may our songs of praise Resound in eternity. O holy Virgin! O our mother! Watch over us from fhe height of heaven; And when from this sojourning of misery, We present our prayers to you; O sweet, O divine Mary! Lend an ear to our sighs, And after this life Make us to taste of immortal pleasures." [Autour des autels de Marie Nous ses enfants, empressons-nous; A cette Mère si chérie, Adressons les voeux les plus doux. Qu'une vive et sainte allégresse Nous anime dans ce saint jour; Il n'existe point de tristesse Pour un coeur plein de son amour. Ornons des fleurs ce sanctuaire, Parons son autel révéré, Redoublons d'efforts pour lui plaire. Que ce mois lui soi, consacré; Que le parfume de ces couronnes Forme un encens délicieux, Qui s'élevant jusqu'à son trône, Lui porte et nos coeurs et nos voeux. Que le nom sacré de Marie Soit pour nous un nom de salut; Que toujours notre âme attendrie, D'amour lui paie un doux tribut. Unissons-nous aux choeurs des anges, Pour mieux célébrer sa beauté. Et puissent nos chants de louanges Retentir dans l'éternité. O Vierge sainte! ô notre Mère! Veillez sur nous du haut des cieux; Et de ce séjour de misère, Quand nous vous présentons nos voeux, O douce, ô divine Marie! Prêtez l'oreille à nos soupirs; -- Et faites qu'après cette vie, Nous goûtions d'immortels plaisirs. -- "Cantiques à l'usage des Confréries." Paris, 1839, p. 175.] In the course of the present work I have already suggested the propriety of trying the real import, the true intent, and meaning and force of an address to a Saint, by substituting the holiest name ever uttered on earth, for the name of the Saint to whom such address is offered; and if the same words, without any change, form a prayer fit to be offered by us sinners to the Saviour of the world, then to ask ourselves, Can this be right? I would earnestly recommend the application of the same test here; and in many other of the prayers now offered (for many such there are now offered) by Roman Catholics to the Virgin. Suppose, instead of offering these songs of praise and prayer, and self-devotion to Mary in the month of May, we were to offer them, on the day of his nativity, to our blessed Lord, would they not form an act of faith in Him as our Saviour and our God? "Around the altar of Jesus, Let us, his children, press; To that Saviour so endeared Let us address the sweetest prayers. Let a lively and holy mirth Animate us in this holy day: There exists no sadness For a heart full of his love. Let the holy name of Jesus Be for us a name of salvation! Let our softened soul Ever pay to HIM a sweet tribute of love. O holy Jesus! O our Saviour! Watch over us from the height of heaven; And when from this sojourning of misery, We present our prayers to Thee; O sweet, O divine Redeemer, Lend an ear to our sighs; and after this life, Make Thou us to taste of immortal pleasures." Primitive Christian Worship - Preface The Duty of Private Judgment Evidence of the Holy Scriptures Direct Evidence of the Old Testament Evidence of the Old Testament, Continued Evidence of the New Testament Evidence of Primitive Writers Evidence of Apostolic Fathers The Epistle of St. Barnabas The Shepherd of Hermas St. Clement, Bishop of Rome Saint Ignatius Saint Polycarp Evidence of Justin Martyr Evidence of Irenaeus Evidence of Clement of Alexandria Evidence of Tertullian Evidence of Origen Supplementary Section on Origen Evidence of St. Cyprian Evidence of Lactantius Evidence of Eusebius Apostolical Canons and Constitutions Evidence of St. Athanasius State of Worship at the time of the Reformation Service of Thomas Becket Council of Trent Present Service in the Church of Rome Worship of the Virgin Mary Evidence of Holy Scripture Assumption of the Virgin Mary Present Authorized Worship of the Virgin Worship of the Virgin, continued Bonaventura Biel, Damianus, Bernardinus de Bustis, Bernardinus Senensis,&c. Modern Works of Devotion among Roman Catholics Primitive Christian Worship - Conclusion J. Endell Tyler, B.D. Miracles of healing - Christian Miracles or Healing History of Russia: Christian Versus Barbarian History of Japan: Early Christian Martyrs The Jesus of History The Assyrian Origin of Devil Worshippers The Christ Of Dogma The early history of Constantinople