Sacred describes something that is dedicated or set apart for the service or worship of a deity;"sacred." Merriam-Webster Dictionary. Retrieved 16 July 2020. is considered worthy of spiritual respect or devotion; or inspires awe or reverence among believers. The property is often ascribed to objects (a "sacred artifact" that is venerated and blessed), or places ("sacred ground").
Etymology The word sacred descends from the Latin sacer, referring to that which is 'consecrated, dedicated' or 'purified' to the gods or anything in their power, as well as to sacerdotes.Stormonth, James, and Philip Henry Phelp, eds. 1895. "Sacred." In A Dictionary of the English Language. Blackwood & sons p. 883. Latin sacer is itself from Proto-Indo-European *seh₂k- "sacred, ceremony, ritual".
Holy
Although the English language terms sacred and holy are similar in meaning, and they are sometimes used interchangeably, they carry subtle differences."Difference Between Sacred and Holy ." Difference Between. 26 September 2013. In the Christian tradition, holiness is generally used in relation to people and relationships, whereas sacredness is used in relation to objects, places, or happenings.McCann, Catherine. 2008. New Paths Toward the Sacred Thus. Paulist Press. . For example, a saint may be considered holy but not necessarily sacred. Nonetheless, some things can be both holy and sacred, such as the Holy Bible.
Although sacred and holy denote something or someone set apart to the worship of God and therefore, worthy of respect and sometimes veneration, holy (the stronger word) implies an inherent or essential character."Sacred", Webster's Collegiate Dictionary, 5th ed., p. 875 Holiness originates in God and is communicated to things, places, times, and persons engaged in His Service. Thus, Thomas Aquinas defines holiness as that virtue by which a man's mind applies itself and all its acts to God; he ranks it among the infused moral virtues, and identifies it with the virtue of religion. However, whereas religion is the virtue whereby one offers God due service in the things which pertain to the Divine service, holiness is the virtue by which one makes all one's acts subservient to God. Thus, holiness or sanctity is the outcome of sanctification, that Divine act by which God freely justifies a person and by which He has claimed them for His own.Pope, Hugh. 1910. "Holiness ." The Catholic Encyclopedia 7. New York: Robert Appleton Company. 20 November 2016.
Etymology of 'holy' The English word holy dates back to the Proto-Germanic word hailagaz from around 500 BC, an adjective derived from hailaz ('whole'), which was used to mean 'uninjured, sound, healthy, entire, complete'. In non-specialist contexts, the term holy refers to someone or something that is associated with a divine power, such as water used for baptism.
Transitions
The concept of things being made or associated with the sacred is widespread among religions, making people, places, and objects revered, set apart for special use or purpose, or transferred to the sacred sphere. Words for this include hallow, sanctify, and consecrate, which can be contrasted with desecration and deconsecration. These terms are used in various ways by different groups.
Sanctification and consecration come from the Latin (to set apart for special use or purpose, make holy or sacred) and (dedicated, devoted, and sacred).
Christianity
The verb form 'to hallow' is archaic in English, and no longer appears other than in the quoted text in the Lord's Prayer in the New Testament.Webster's Collegiate Dictionary entry for hallowed and The noun form hallow is a synonym of the word saint.
In the various branches of Christianity the details differ. Sanctification in Christianity usually refers to a person becoming holy,Justo L. González, Essential Theological Terms, Westminster John Knox Press, US, 2005, p. 155 while consecration in Christianity may include setting apart a person, building, or object, for God. Among some Christian denominations there is a complementary service of "deconsecration", to remove something consecrated of its sacred character in preparation for either demolition or sale for secular use.
Judaism
The Book of Exodus describes in detail the consecration of Aaronite priests and cultic objects through washing, vesting, anointing, and sacrifice, concluding that both the priests and their garments become holy. Similarly, the altar is sanctified in such a way that anything that comes into contact with it also becomes consecrated, rendering it unsuitable for ordinary use. A commentary on the Book of Leviticus reads, "Throughout Priestly thought, holiness is conceived of as an effervescence of the Presence of the Lord. It infuses everything with which it comes into contact ... transforming it into the designated 'personal' property of the deity."Schwartz, Baruch J. (2014). Leviticus: Introduction and Annotations." In Berlin, Adele; Brettler, Marc Zvi (eds.). The Jewish Study Bible. New York: Oxford University Press. pp. 193–266.
In rabbinic Judaism sanctification means sanctifying God's name by works of mercy and martyrdom, while desecration of God's name means committing sin. This is based on the Jewish concept of God, whose holiness is pure goodness and is transmissible by sanctifying people and things.
Islam In Islam, sanctification is termed as tazkiah, other similarly used words to the term are Islah-i qalb (reform of the heart), Ihsan (beautification), taharat (purification), Ikhlas (purity), qalb-is-salim (pure/safe/undamaged heart). Tasawuf (Sufism), basically an ideology rather than a term, is mostly misinterpreted as the idea of sanctification in Islam and it is used to pray about saints, especially among Sufis, in whom it is common to say "that God sanctifies his secret" ("qaddasa Llahou Sirruhu"), and that the Saint is alive or dead.Juan Eduardo Campo, Encyclopedia of Islam, Infobase Publishing, US, 2009, p. 598
Buddhism Images of the Buddha and bodhisattvas are ceremonially consecrated in a broad range of Buddhist rituals that vary depending on the Buddhist traditions. Buddhābhiseka is a Pali and Sanskrit term referring to these consecration rituals.
Mormonism
Mormonism is replete with consecration doctrine, primarily Christ's title of "The Anointed One" signifying his official, authorized and unique role as the savior of mankind from sin and death, and secondarily each individual's opportunity and ultimate responsibility to accept Jesus' will for their life and consecrate themselves to living thereby wholeheartedly. Book of Mormon examples include "sanctification cometh because of their yielding their hearts unto God" (Heleman 3:35) and "come unto Christ, who is the Holy One of Israel, and partake of his salvation, and the power of his redemption, ... and offer your whole souls as an offering unto him, and continue in fasting and praying, and endure to the end; and as the Lord liveth ye will be saved" (Omni 1:26).
Hinduism In most South Indian Hindu temples around the world, Kumbhabhishekam, or the temple's consecration ceremony, is done once every 12 years. It is usually done to purify the temple after a renovation or simply done to renew the purity of the temple. Hindus celebrate this event on the consecration date as the witnessing gives a good soul a thousand "punya", or good karma.
Jainism Panch Kalyanaka Pratishtha Mahotsava is a traditional Jain ceremony that consecrates one or more Jain Tirthankara icons with celebration of Panch Kalyanaka (five auspicious events). The ceremony is generally held when a new Jain temple is erected or new idols are installed in temples.Jaini, Padmanabh S. (1998) , The Jaina Path of Purification, Delhi: Motilal Banarsidass, The consecration must be supervised by a religious authority, an Acharya or a Bhattaraka or a scholar authorized by them.
In academia
Hierology
Hierology (Greek: ιερος, hieros, 'sacred or 'holy', + -logy) is the study of sacred literature or lore."hierology ." Dictionary.com."hierology." Oxford Dictionary Online. The concept and the term were developed in 2002 by Russian art-historian and byzantinist Alexei Lidov.A. Lidov. "Hierotopy. The creation of sacred spaces as a form of creativity and subject of cultural history" in Hierotopy. Creation of Sacred Spaces in Byzantium and Medieval Russia, ed. A.Lidov, Moscow: Progress-Tradition, 2006, pp. 32–58
History of religions
Analysing the dialectic of the sacred, Mircea Eliade outlines that religion should not be interpreted only as "belief in deities", but as "experience of the sacred."Altizer, Thomas J. J. 1968. Mircea Eliade and the Dialectic of the Sacred. Philadelphia: The Westminster Press. . The sacred is presented in relation to the profane;Eliade, Mircea. 1987. The Sacred and the Profane: The Nature of Religion, translated by W. R. Trask. San Diego: Harcourt Brace Jovanovich, Inc. . the relation between the sacred and the profane is not of opposition, but of complementarity, as the profane is viewed as a hierophany.Iţu, Mircia. 2006. Mircea Eliade. Bucharest: Editura Fundaţiei România de Mâine. . p. 35.
Sociology
French sociologist Émile Durkheim argued that the sacred appears to be connected to a higher realm but is in fact a symbolic encounter with society itself, produced and sustained through collective representations and ritual practices. Later scholars such as Alan Mittleman and Mircea Eliade modified this view by treating sacredness as an emergent phenomenon rather than a mere social illusion.Mittleman, Alan L. Does Judaism Condone Violence? Ebook. Durkheim also considered the dichotomy between the sacred and the profane to be the central characteristic of religion: "religion is a unified system of beliefs and practices relative to sacred things, that is to say, things set apart and forbidden."Durkheim, Émile. 1915. The Elementary Forms of the Religious Life. London: George Allen & Unwin. . In Durkheim's theory, the sacred represented the interests of the group, especially unity, which were embodied in sacred group symbols, or totems. The profane, on the other hand, involved mundane individual concerns. Durkheim explicitly stated that the dichotomy sacred/profane was not equivalent to good/evil. The sacred could be good or evil, and the profane could be either as well.Pals, Daniel. 1996. Seven Theories of Religion. New York: Oxford University Press. . p. 99
In religion
Ancient religions
In ancient Roman religion, the concept of sacrosanctity () was extremely important in attempting to protect the tribunes of the plebs from personal harm. The tribunician power was later arrogated to the emperors in large part to provide them with the role's sacred protections. In addition to sanctifying temples and similar sanctuaries, the Romans also undertook the ritual of the when founding a new cityparticularly formal coloniesin order to make the entire circuit of the town's wall ritually sacred as a further means of protection. In order to allow the removal of corpses to graveyards and similarly profane work, the city gates were left exempted from the rite.
Indic religions
Indian-origin religion, namely Hinduism and its offshoots Buddhism, Jainism and Sikhism, have concept of revering and conserving ecology and environment by treating various objects as sacred, such as rivers, trees, forests or groves, mountains, etc.
Hinduism