Our Lady's Place in Worship

Extract

Teaching and worship have always been on friendly terms, arm in arm and in step with each other. Lex orandi, lex credendi, it is said. But it is not always easy to decide which takes the lead, since their action is reciprocal, teaching reacting upon worship and vice-versa. In general most will agree with the Abbé Vacandard, “that in Christianity the feast has always preceded the definition of the doctrine at the same time as the theological discussions contribute to precision in the meaning of the liturgical solemnity.” Yet in particular instances consistent teaching must have influenced devotion and directed it into new channels; though only after it has received practical expression in the liturgical worship of the Church is it crowned with precise definition.

The interplay of doctrine and devotion is of special importance in the honour paid to our Lady and the teaching concerning her, for in theology she is distinguished from all other saints by a liturgical distinction. The pre-eminence of our Lady is established by the type of cultus to be offered her, technically called “hyperdulia.” Doctrine and cultus are united here where she is distinguished from all other creatures by the type of homage which she should receive. But at the present time there are also many ideas concerning the blessed Virgin which are not so evidently connected with worship. By these she is given a very central position in the scheme of salvation as the “Mediatrix of all graces,” as “Co-redemptrix” or the “Mother of the Mystical Body” so that she is distinguished not only by the honour shown her but also by her unique type of co-operation in the redemption of mankind.