"As Christ," says St. Athanasius, "died, and was exalted as man, so, as man, is He said to take what, as God, He ever had, in order that even this so high a grant of grace might reach to us. For the Word did not suffer loss in receiving a body, that He should seek to receive a grace, but rather He deified that which He put on, nay, gave it graciously to the race of man. . . . For it is the Father's glory, that man, made and then lost, should be found again; and, when done to death, that he should be made alive, and should become God's temple. For whereas the powers in heaven, both Angels and Archangels, were ever worshipping the Lord, as they are now too worshipping Him in the Name of Jesus, this is our grace and high exaltation, that, even when He became man, the Son of God is worshipped, and the heavenly powers are not startled at seeing all of us, who are of one body with Him, introduced into their realms."[141:1] In this passage it is almost said that the glorified Saints will partake in the homage paid by Angels to Christ, the True Object of all worship; and at least a reason is suggested to us by it for the Angel's shrinking in the Apocalypse from the homage of St. John, the Theologian and Prophet of the Church.[141:2] But St. Athanasius proceeds still more explicitly, "In that the Lord, even when come in human body and called Jesus, was worshipped and believed to be God's Son, and that through Him the Father is known, it is plain, as has been said, that, _not the Word_, considered as the Word, received this so great grace, _but we_. For, because of our relationship to His Body, we too have become God's temple, and in consequence have been made God's sons, so that _even in us the Lord is now worshipped_, and beholders report, as the Apostle says, that 'God is in them of a truth.'"[142:1] It appears to be distinctly stated in this passage, that those who are formally recognized as God's adopted sons in Christ, are fit objects of worship on account of Him who is in them; a doctrine which both interprets and accounts for the invocation of Saints, the _cultus_ of relics, and the religious veneration in which even the living have sometimes been held, who, being saintly, were distinguished by miraculous gifts.[142:2] Worship then is the necessary correlative of glory; and in the same sense in which created natures can share in the Creator's incommunicable glory, are they also allowed a share of that worship which is His property alone. 8.