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Orthodox Doctrine (Summary of Christian Divinity)
Metropolitan Platon of Moscow, tr. Pinkerton, 1814
The worship of God is internal and external. The internal requireth love to God,—fear, —a…
The worship of God is internal and external. The internal requireth love to God,—fear, —a glorifying of his name,—thanksgiving for his benefits,—confession of our weakness and poverty, and invocation of him for help. And the external requireth prostration,—offering up prayers,—sighs and tears in confession,—joy beaming on the countenance in thanksgiving,—attendance on public worship, &c.
1. The worship of God is, properly speaking, only internal; for the external without the internal, is so far from being divine worship, that it is nothing but abominable hypocrisy: but when the internal makes itself known by external signs, then these signs are called the external worship of God. The internal may exist without the external; but the external cannot be without the internal. With the internal worship of God, the external ought not to be neglected; because it is impossible, when the soul is deeply affected, not to shew these impressions by some outward signs. Thus, for instance, when the heart is broken and contrite, it is impossible that tears should not flow, and sighs be heard. Moreover, these external pious marks of divine worship may be very useful to rouse others, particularly when the worship of God is going on in public. In regard to internal worship, our Saviour speaks as follows: “God is a Spirit: and they that worship him, must worship him in spirit and in truth.” John iv. 24.
What is the foundation of divine worship?
2. The various parts of divine worship are mostly founded on the consideration of the divine attributes; because, if God is our chief and perfect good, and more amiable in our eyes than all other objects, then our hearts, animated by these feelings, must naturally turn to him with love, and seek to be united to him. If he is a just and impartial Judge, we ought to fear, lest, by breaking his eternal laws, we should fall under his just displeasure. If he is most holy, then we ought, with the greatest reverence, to pronounce his holy name, and be afraid of thinking or doing any thing in the presence of others which might reflect dishonour upon his glory. If he is our most generous Benefactor and most gracious Father, then we should always keep in remembrance his infinite goodness; and therefore most sincerely offer up unto him our hearty thanksgivings. If he is the Almighty Lord of all, and we, on the contrary, weak and perpetually transgressing creatures, then it is necessary, that we should confess our poverty before him with the most contrite sorrow, on account of our sins. If he is most beneficent, and also every where present, then in all our needs we ought to flee to his protection, and patiently to wait for his timely assistance. The holy Scriptures abound with examples of such reflections, and therefore I do not bring forward any passage in particular. But from the above, it is evident, that dishonour is reflected on the worship of God by every evil deed; and that those who desire to worship God in spirit and truth must be lovers of virtue. “But unto the wicked, God saith, What hast thou to do to declare my statutes, or that thou shouldst take my covenant in thy mouth?” Psalm l. 16.
3. The external signs of our internal devotion to God are such as, 1. Prostration, which is a falling down upon the earth, or a bending of the knees, by which we shew our devotedness to God. 2. Offering up prayers, either such as are written in a book, or such as a warm heart communicates to the tongue. When, in the Gospel, long prayers are spoken of with disapprobation, it is not that they are of themselves sinful—far from this; but it is when they are used in hypocrisy, and when any one thinks, that by reading over a few prayers he has done God a favour, while at the same time he never so much as felt the smallest contrition of heart. Matth. vi. 7. 3. Sighs and tears: these are most natural when a man enters into himself, and finds that he is imperfect and defiled by a multitude of sins, and liable to the just condemnation of God. 4. Joy of countenance, which is produced by a glad heart, sensible of the infinite goodness of God. Thus, for example, when David received into his tent the ark of the Lord, which was the evident emblem of the unseen presence of God, he sung, dancing and playing upon the harp, and was not ashamed of this; for all this he did before the Lord, and for his sake. 2 Sam. vi. 21. 5. Attendance on public worship, in the churches, which are erected for the service of God. Though at home, and even in any place, we may pray to God; yet it is with great advantage, and with great propriety, that we do this in his temple; where the most general meetings of his worshippers are held; where the ordinances are dispensed, and all, as it were with one voice, unite in the praises of their universal Lord. Hence, holy David thus expresses himself: “I was glad when they said unto me, Let us go into the house of the Lord.” Psalm cxxii. 1.