Adoration (Hastings' Dictionary)

Under this term may be con- veniently considered certain phases or worship. The word itself does not occur either in AV or Rv, but both the disposition of mind and heart, and the outward expressions of that disposition, which are alike denoted by it, receive abundant illus- tration. From one of the actions expressive of A.

, — namely, lifting the hand to tlie mouth, either in order to indicate that the worshipper was dumb in the sacred presence, or, more commonly, to kiss it and then wave it towards the statue of the god, — the term itself is often supposed to be derived (admoventes oribus suis dexteram, Apul. Met. iv. 28 ; cf. Pliny, NH xxviii. 5 ; Min. Felbc, Oct. ii.)

This practice of kissing the hand, accompanied by certain other gestures, was, among the Romans, the special meaning of adoratio as distinguished from oratio or prayer. It was, in antiquity, expressive of the deepest respect, and is alluded to in Job 31", possibly also in 1 K 19'», Ps 2'^ Hos 13». Adorare is however a compound verb, meaning, first, ' to address,' then, ' to entreat, to supplicate,' and, finally, ' to worship.' That A.

should embrace at once a range of feelings and a series of acts is explained by a very simple consideration. The most profound and most mtense feelings are just those which act or gesture expresses better than words. It is only, therefore, to a limited extent that A. finds expression In language, and then only in lan^juage of the most general and least objective kind. A. is, in the first place, the attitude of the soul which is called forth by the loftiest thoughts and realisations of God.

Before His perfections the soul abases itself ; it seeks to get beyond earth and earthly things and to enter into His nearer presence. A. belongs thus to the mystical side of religion ; it includes the awe and reverence with which the soul feels itself on holy ground. Its appropriate expressions are therefore those which convey the feeling most adequately, even though when tried by any objective standard they might be pronounced meaningless. We dis- tinguish generally between A.

and those parts of Prayer and Worship which are directed towards a special end, — from confession, supplication, thanks- giving. Hymns and Prayers of A. set forth the majesty, purity, and holiness of God, His ineflable perfections, and the soul's loving contemplation of them. The adoring heart is ' lost in wonder, love, and praise.' In the Psalms, nature in all its departments is repeatedly called upon to praise and glorify God. St.

Paul, caught up even to the third heaven, knowing not wliether he was in th« body or apart from the body, and hearing un- speakable words, is an example of that self- abandonment of devotion which is implied in the highest form of A. Possibly a similar meaning attaches to the statement of St. John, that he was ' in the spirit ' on the Lord's day. Not only are angels called upon to bless the Lord, but A. is represented as the essence of the heavenly life. In Is 6 a scene of heavenly A.

is depicted ; and similar scenes are set forth in the Bk of Rev (4»-ii 58-1* 711-ia). X. is here distinguished from service, as something even more truly funda- mental, even that from which the only acceptable service springs. God is the only legitimate object of A., since in Him only perfection dwells, and He only must be the supreme object of love and reverence. His worship must be spiritual (Jn 4^), and such wor- ship accorded to any other is uniformly branded as idolatry.

Christ is adored because ' God was in Him ' (2 Co 5'^), and because God ' hath highly exalted Him, and is Himself glorified when the confession is made that 'Christ is Lord' (Ph 2»-"). As regards the attitudes and acts expressive of A., these, as already stated, symbolised the feeling experienced, and varied therefore with the kinds and degrees of emotion indicated. Humility was naturally expressed by prostration, kneel- ADORXIXG .

LDRIA 49 in^, or simply bending head or body ; sub- mission and reverence, by the folded hands and downcast eyes ; wonder and awe, by llie uplifted liaiids with palms turned outwards ; invocation and supplication, by hands and arms outstretched ; dependence and entreat}', by clasped hands or meeting palms.

Among the Hebrews, standing was the more usual attitude in public prayer, as it is among the Jews to this day ; it indicates, per- haps, more a consciousness of the presence of other men and less self-abandonment than kneeling (cf. the Parable of the Pharisee and the Publican), which therefore was more appropriate to private devotion. Solomon, it is true, knelt at the dedi- cation of the temple (1 K 8", 2 Ch 6"). Ezra (Ezr 9*) and Daniel (Dn 6^°) likewise fell upon their knees ; and St.

Paul knelt in prayer with the elders of Ephesus. In all these instances, however, the idea conveyed is rather that the spectators were overlookinj; or assisting at an act of private devotion, than that they were taking part in public or common praj-er.

In one instance (2 S 7"*= 1 Ch 17") we read of sitting as an attitude of prayer; but this probably is a form of kneeling, the body being thrown back so as to rest upon the" heels, as in other cases (1 K 18") it was thrown forward until the head was placed between the knees. To fall at the feet of a person (irpoaKvmiini) was an act of extreme reverence, generally accompanying supplication (1 S 25^, 2 K e\ Est 8», Mt 28», ilk 5-"-', Lk 8", Jn ll^-).

Pros- tration before a human patron or benefactor was an Oriental, not a Koman, custom, and hence St. Peter declined to receive it from Cornelius, in whom it indicated a misapprehension as to the quality of the ariostle. Of hands lifted to heaven we read in Is l", 1 Ti 2. The consecration of love was denoted, as we liave seen, by the kiss. Moses and Joshua were commanded to remove their sandals (Ex 3', Jos 5"), because the presence of God made holy the ground on which they stood. In all tlie.

se instances it is easy to discern now the outward act expressed, and, in expressing, tended to intensify in the heart of the worshipper the feeling with which it was associated. A. Stewart. ADORNING (mod. adornment) occurs in 1 P 3' ' \Vhose a. let it not be that outward a. of plaiting the hair.' The latest use of a. as a subst. is in H. More's Seven Ch. (1609) : 'Her prankings and adomings' (Oxf. Diet.) J. Ha.stincjs.