ADORATION

"Whatever is true,
 whatever is honorable,
whatever is just,
whatever is pure,
whatever is lovely,
whatever is gracious,
 if there is any excellence,
 if there is anything worthy of praise,
think about these things."
[Phil 4:8]
 
A virtue is an habitual and firm disposition to do the good. It allows the person not only to perform good acts, but to give the best of himself. The virtuous person tends toward the good with all his sensory and spiritual powers; he pursues the good and chooses it in concrete actions.
The goal of a virtuous life is to become like God.
[St Gregory of Nyssa, De beatitudinibus, 1:Pg 44, 1200D] 1803

Adoration is the first act of the virtue of religion. To adore God is to acknowledge him as God, as the Creator and Savior, the Lord and Master of everything that exists, as infinite and merciful Love. "You shall worship the Lord your God, and him only shall you serve," says Jesus, citing Deuteronomy. [Lk 4:8; Deut 6:13] 2096

To adore God is to acknowledge, in respect and absolute submission, the "nothingness of the creature" who would not exist but for God. To adore God is to praise and exalt him and to humble oneself, as Mary did in the Magnificat, confessing with gratitude that he has done great things and holy is his name. [Lk 1:46-49] The worship of the one God sets man free from turning in on himself, from the slavery of sin and the idolatry of the world. 2097

Adoration is the first attitude of man acknowledging that he is a creature before his Creator. It exalts the greatness of the Lord who made us [Ps 95:1-6] and the almighty power of the Savior who sets us free from evil. Adoration is homage of the spirit to the "King of Glory," [Ps 24, 9-10] respectful silence in the presence of the "ever greater" God. [St Augustine, En in Ps 62, 16:PL 36, 757-758] Adoration of the thrice-holy and sovereign God of love blends with humility and gives assurance to our supplications. 2628

Among all the words of Revelation, there is one which is unique: the revealed name of God. God confides his name to those who believe in him; he reveals himself to them in his personal mystery. The gift of a name belongs to the order of trust and intimacy. "The Lord's name is holy." For this reason man must not abuse it. He must keep it in mind in silent, loving adoration. He will not introduce it into his own speech except to bless, praise, and glorify it. [Zech 2:13; Ps 29:2; 96:2; 113:1-2] 2143

The ultimate end of the whole divine economy is the entry of God's creatures into the perfect unity of the Blessed Trinity. [Jn 17:21-23] But even now we are called to be a dwelling for the Most Holy Trinity: "If a man loves me", says the Lord, "he will keep my word, and my Father will love him, and we will come to him, and make our home with him": [Jn 14:23]
O my God, Trinity whom I adore, help me forget myself entirely so to establish myself in you, unmovable and peaceful as if my soul were already in eternity. May nothing be able to trouble my peace or make me leave you, O my unchanging God, but may each minute bring me more deeply into your mystery! Grant my soul peace. Make it your heaven, your beloved dwelling and the place of your rest. May I never abandon you there, but may I be there, whole and entire, completely vigilant in my faith, entirely adoring, and wholly given over to your creative action. [Prayer of Blessed Elizabeth of the Trinity] 260

From the Incarnation to the Ascension, the life of the Word incarnate is surrounded by the adoration and service of angels. When God "brings the firstborn into the world, he says: 'Let all God's angels worship him.'" [Heb 1:6] Their song of praise at the birth of Christ has not ceased resounding in the Church's praise: "Glory to God in the highest!" [Lk 2:14] They protect Jesus in his infancy, serve him in the desert, strengthen him in his agony in the garden, when he could have been saved by them from the hands of his enemies as Israel had been. [Mt 1:20; 2:13, 19; 4:11; 26:53; Mk 1:13; Lk 22:43; 2 Macc 10:29-30; 11:8] Again, it is the angels who "evangelize" by proclaiming the Good News of Christ's Incarnation and Resurrection. [Lk 2:8-14; Mk 16:5-7] They will be present at Christ's return, which they will announce, to serve at his judgement. [Acts 1:10-11; Mt 13:41; 24:31; Lk 12:8-9] 333

In her liturgy, the Church joins with the angels to adore the thrice-holy God. She invokes their assistance (in the funeral liturgy's In Paradisum deducant te angeli. . .["May the angels lead you into Paradise. . ."]). Moreover, in the "Cherubic Hymn" of the Byzantine Liturgy, she celebrates the memory of certain angels more particularly (St. Michael, St. Gabriel, St. Raphael, and the guardian angels). 335

"Holy Spirit" is the proper name of the one whom we adore and glorify with the Father and the Son. The Church has received this name from the Lord and professes it in the Baptism of her new children. [Mt 28:19]
The term "Spirit" translates the Hebrew word ruah, which, in its primary sense, means breath, air, wind. Jesus indeed uses the sensory image of the wind to suggest to Nicodemus the transcendent newness of him who is personally God's breath, the divine Spirit. [Jn 3:5-8] On the other hand, "Spirit" and "Holy" are divine attributes common to the three divine persons. By joining the two terms, Scripture, liturgy, and theological language designate the inexpressible person of the Holy Spirit, without any possible equivocation with other uses of the terms "spirit" and "holy." 691

On that day, the Holy Trinity is fully revealed. Since that day, the Kingdom announced by Christ has been open to those who believe in him: in the humility of the flesh and in faith, they already share in the communion of the Holy Trinity. By his coming, which never ceases, the Holy Spirit causes the world to enter into the "last days," the time of the Church, the Kingdom already inherited though not yet consummated.
We have seen the true Light, we have received the heavenly Spirit, we have found the true faith: we adore the indivisible Trinity, who has saved us. [Byzantine liturgy, Pentecost, Vespers, Troparion, repeated after communion] 732

In the Church's liturgy the divine blessing is fully revealed and communicated. The Father is acknowledged and adored as the source and the end of all the blessings of creation and salvation. In his Word who became incarnate, died, and rose for us, he fills us with his blessings. Through his Word, he pours into our hearts the Gift that contains all gifts, the Holy Spirit. 1082

In the liturgy of the Church, God the Father is blessed and adored as the source of all the blessings of creation and salvation with which he has blessed us in his Son, in order to give us the Spirit of filial adoption. 1110

The dual dimension of the Christian liturgy as a response of faith and love to the spiritual blessings the Father bestows on us is thus evident. On the one hand, the Church, united with her Lord and "in the Holy Spirit," [Lk 10:21] blesses the Father "for his inexpressible gift [2 Cor 9:15] in her adoration, praise, and thanksgiving. On the other hand, until the consummation of God's plan, the Church never ceases to present to the Father the offering of his own gifts and to beg him to send the Holy Spirit upon that offering, upon herself, upon the faithful, and upon the whole world, so that through communion in the death and resurrection of Christ the Priest, and by the power of the Spirit, these divine blessings will bring forth the fruits of life "to the praise of his glorious grace."[Eph 1:6] 1083

Sacred images in our churches and homes are intended to awaken and nourish our faith in the mystery of Christ. Through the icon of Christ and his works of salvation, it is he whom we adore. Through sacred images of the holy Mother of God, of the angels and of the saints, we venerate the persons represented. 1192

"That in this sacrament are the true Body of Christ and his true Blood is something that 'cannot be apprehended by the senses,' says St. Thomas, 'but only by faith, which relies on divine authority.' For this reason, in a commentary on Luke 22:19 ('This is my body which is given for you.'), St. Cyril says: 'Do not doubt whether this is true, but rather receive the words of the Savior in faith, for since he is the truth, he cannot lie.'" [ St Thomas Aquinas, STh III, 75, 1; Paul VI, Mysterium Fidei 18; St Cyril of Alexandria, In Luc 22, 19:Pg 72, 912; Paul VI 18]
Godhead here in hiding, whom I do adore
Masked by these bare shadows, shape and nothing more,
See, Lord, at thy service low lies here a heart
Lost, all lost in wonder at the God thou art.
Seeing, touching, tasting are in thee deceived;
How says trusty hearing? that shall be believed;
What God's Son has told me, take for truth I do;
Truth himself speaks truly or there's nothing true. [St Thomas Aquinas, Adoro Te devote; tr. Gerard Manley Hopkins] 1381

2098 The acts of faith, hope, and charity enjoined by the first commandment are accomplished in prayer. Lifting up the mind toward God is an expression of our adoration of God: prayer of praise and thanksgiving, intercession and petition. Prayer is an indispensable condition for being able to obey God's commandments. "[We] ought always to pray and not lose heart." [Lk 18:1]

The prayer of the Church venerates and honors the Heart of Jesus just as it invokes his most holy name. It adores the incarnate Word and his Heart which, out of love for men, he allowed to be pierced by our sins. Christian prayer loves to follow the way of the cross in the Savior's steps. The stations from the Praetorium to Golgotha and the tomb trace the way of Jesus, who by his holy Cross has redeemed the world. 2669

Before we make our own this first exclamation of the Lord's Prayer, we must humbly cleanse our hearts of certain false images drawn "from this world." Humility makes us recognize that "no one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal him," that is, "to little children." [Mt 11:25-27] The purification of our hearts has to do with paternal or maternal images, stemming from our personal and cultural history, and influencing our relationship with God. God our Father transcends the categories of the created world. To impose our own ideas in this area "upon him" would be to fabricate idols to adore or pull down. To pray to the Father is to enter into his mystery as he is and as the Son has revealed him to us.
The expression God the Father had never been revealed to anyone. When Moses himself asked God who he was, he heard another name. The Father's name has been revealed to us in the Son, for the name "Son" implies the new name "Father." [Tertullian, De Orat 3:PL 1, 1155] 2779

We can adore the Father because he has caused us to be reborn to his life by adopting us as his children in his only Son: by Baptism, he incorporates us into the Body of his Christ; through the anointing of his Spirit who flows from the head to the members, he makes us other "Christs."
God, indeed, who has predestined us to adoption as his sons, has conformed us to the glorious Body of Christ. So then you who have become sharers in Christ are appropriately called "Christs." [St Cyril of Jerusalem, Catech Myst 3, 1:Pg 33, 1088A]
The new man, reborn and restored to his God by grace, says first of all, "Father!" because he has now begun to be a son. [St Cyprian, De Sacr 5, 4, 19:PL a6:450-451] 2782

When we pray to "our" Father, we personally address the Father of our Lord Jesus Christ. By doing so we do not divide the Godhead, since the Father is its "source and origin," but rather confess that the Son is eternally begotten by him and the Holy Spirit proceeds from him. We are not confusing the persons, for we confess that our communion is with the Father and his Son, Jesus Christ, in their one Holy Spirit. The Holy Trinity is consubstantial and indivisible. When we pray to the Father, we adore and glorify him together with the Son and the Holy Spirit. 2789

The term "to hallow" is to be understood here not primarily in its causative sense (only God hallows, makes holy), but above all in an evaluative sense: to recognize as holy, to treat in a holy way. And so, in adoration, this invocation is sometimes understood as praise and thanksgiving. [Ps 111:9; Lk 1:49] But this petition is here taught to us by Jesus as an optative: a petition, a desire, and an expectation in which God and man are involved. Beginning with this first petition to our Father, we are immersed in the innermost mystery of his Godhead and the drama of the salvation of our humanity. Asking the Father that his name be made holy draws us into his plan of loving kindness for the fullness of time, "according to his purpose which he set forth in Christ," that we might "be holy and blameless before him in love." [Eph 1:9, 4] 2807