2. In the early fathers, adoption seems to have been regarded as the effect of baptism. The Roman- ist theologians generally do not treat of adoption as a separate theological topic, nor, indeed, does their sys- tem admit it. According to the old Lutheran theol- ogy (Apol. iv, 140; Form. Cone, iv, G31 ; Gessner, 118 ; Hutter, loc. 12), adoption takes place at the same time with regeneration and justification, justi- fication giving to the sinner the right of adoption, and regeneration putting him in the possession and enjoy- ment of this right. The certainty of one's adoption, and of the inheritance warranted by it, are counted anions the attributes of the new birth. Pietism (q. v.) caused an approximation of the Lutheran theology to that of the Reformed Church, which, from the begin- ning, had distinguished more strictly between regen- eration and adoption. The expressions of the Reform- ed theologians differed, however, greatly. Usually they represented adoption as the effect or as the fruit of justification. Sometimes, however, as co-ordinate, but always as subsequent to regeneration. Rational- ism (q. v.) threw aside the biblical conception of adop- tion as well as that of regeneration. Bretschneider explains it as the firm hope of a moral man for ever- lasting bliss after this life. Schleiermacher speaks of adoption as a constitutive element of justification, but explains it, on the whole, as identical with the putting on of a new man, and regards it as a phase in the phenomenology of the Christian consciousness. Lange (Christliche Dogmatils, § 97) regards the new birth as the transformation of the individual life into a divine human life, and finds it in the union of justification and faith. Adoption, as the result of the new birth, appears to him as a substantial relation with God and an individualized image of God according to his image in Christ. Glider, in Herzog's Ileal- EneyHojvldie, thinks that the words of the Bible conceal treasures which theological science has not yet fully succeeded in bringing to light, and that adoption must be brought
into an organic connection not only with justifi- cation, but with the new birth — the latter not to be taken merely in a psychological, but in a deeper mvstical sense. See Assurance ; Children of God.
Adoptivi. See Adoptianists.
Ado'ra. (1 Mace, xiii, 20). See Adoraim.
Adora'im (Heb. Adora'yim, C^ilX, two mounds or dwellings; Sept. 'Acwpatfi v. r. 'Afiwpai), a town, doubtless in the south-west of Judah, since it is enu- merated along with Hebron and Mareshah as one of the cities fortified by Rehoboam (2 Chron. xi, 9). Un- der the name of A dora it is apparently mentioned in the Apocrypha ("Acojpct, 1 Mace, xiii, 20), and also often by Josephus ("Adiopa or Auipa, Ant. viii, 10, 1 ; xiii, 6, 5 ; 15, 4 ; War, i, 2, 6 ; 8, 4), who usually connects it with Maressa, as cities of the later Idumaea (see Reland, Palcest. p. 547). It was captured by Hvrca- nus at the same time with Maressa, and rebuilt by Gabinius (Joseph. Ant. xiii, 9, 1; xiv, 5, 3). Dr. Robinson discovered the site under the name of Dura, a large village without ruins, five miles W. by S. from Hebron, on the eastern slope of a cultivated hill, with olive-groves and fields of grain all around {Researches, iii, 2-5 ; comp. Schwarz, Palest, p. 113). — Kitto.
Adc/ram (Heb. Adorain, D'^'HX, a contracted form of Adoniram; Sept. 'ASatvtpa.fi v. r. 'Aciopc'ifi), the officer in charge of the tribute under Solomon and Rehoboam (2 Sam. xx, 24; 1 Kings xii, 18); else- where (1 Kings iv, 6) called Adoniram (q. v.).
Adoration, an act of worship to a superior being ; strictly due to God alone, but performed to other ob- jects also, whether idols or men. The word "adore" may be derived from (?nanum) ad os (rnittere'), or the custom of kissing the hand in token of respect. The Greek term Trpomcvrtl}' implies the prostration of the body as a sign of reverence. See Worship.
1. The Hebrew forms of adoration or worship were various; putting off the shoes, standing, bowing, kneeling, prostration, and kissing (Exod. iii, 5 ; Josh. v, 15 ; Psa. ii, 12 ; Gen. xli, 40-43 ; xliii, 2G-28 ; Dan. ii. 4G ; Matt, xxvii, 9 ; Luke vii, 38 ; Rev. xix, 20). See Attitudes. In this last sense the term (in its Latin signification as above) is descriptive of an act of worship alluded to in Scripture : " If I had be- held the sun when it shined, or the moon, walking in brightness ; and my heart had been secretly enticed, or my mouth had kissed my hand ; this also were an iniquity to be punished by the judge" (Job xxxi, 26- 28); a passage which clearly intimates that kissing the hand was considered an overt act of worship in the East (see Kiesling, in the Miscell. Lips. Nor. ix, 595 sq.). See Astrology. So Minutius Felix (De Sacrrfic. cap. 2, ad fin.) remarks, that when Cseciliua observed the statue of Serapis, " according to the cus- tom of the superstitious vulgar, he moved his hand to his mouth, and kissed it with his lips." The same
Kissing the Hand to superiors. From the sculptures of Per- sepolis and Thebes.
act was used as a mark of respect in the presence, of kings and persons high in office or station. Or rather^ perhaps, the hand was not merely kissed and then withdrawn from the mouth, but held continuous- ly before or upon the mouth, to which allusion is made in such texts as Judg. xviii, 10 ; Job xxi, 5 ; xxix, 9 ;