Sacredness#Transitions

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".{{Cite book|title=Etymological Dictionary of Latin and the other Italic Languages |first=Michiel |last=de Vaan|publisher=Brill|isbn=978-90-04-16797-1|url=https://books.google.com/books?id=ecZ1DwAAQBAJ|date=2008|author-link=Michiel de Vaan|page=532}}

{{EB1911 poster|Holy}}{{wikiquote|Holiness}}

{{redirect2|Holy|Holiness}}{{Not to be confused with|Divinity}}{{redirect|Hallow}}

Although the terms sacred and holy are similar in meaning, and they are sometimes used interchangeably, they carry subtle differences."[http://www.differencebetween.com/difference-between-sacred-and-holy/ Difference Between Sacred and Holy] {{Webarchive|url=https://web.archive.org/web/20161012021325/http://www.differencebetween.com/difference-between-sacred-and-holy/ |date=12 October 2016 }}." Difference Between. 26 September 2013. Holiness is generally used in relation to people and relationships, whereas sacredness is used in relation to objects, places, or happenings.McCann, Catherine. 2008. [https://books.google.com/books?id=YGX6oKlw24UC&dq=holiness+vs+sacredness&pg=PA42 New Paths Toward the Sacred Thus]. Paulist Press. {{ISBN|978-0809145515}}. For example, a saint may be considered as 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. "[http://www.newadvent.org/cathen/07386a.htm Holiness] {{Webarchive|url=https://web.archive.org/web/20161122002728/http://www.newadvent.org/cathen/07386a.htm |date=22 November 2016 }}." The Catholic Encyclopedia'' 7. New York: Robert Appleton Company. 20 November 2016. {{PD-notice}}

The English word holy dates back to the Proto-Germanic word hailagaz from around 500 BCE, an adjective derived from hailaz ('whole'), which was used to mean 'uninjured, sound, healthy, entire, complete'.{{cite book | last1=Ringe| first1=Donald| last2=Taylor| first2=Ann| title=The Development of Old English – A Linguistic History of English, vol. II | location=United States of America| publisher=Oxford University Press | year=2014|pages=335, 129}} 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.{{citation needed|date=July 2021}}

{{Redirect|Consecration|other uses|Consecration (disambiguation)}}

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 {{Lang|la|Sanctus}} (to set apart for special use or purpose, make holy or sacred){{Cite web |title=sanctify |url=https://etymology.en-academic.com/30953/sanctify |url-status=live |archive-url=https://web.archive.org/web/20230610021521/https://etymology.en-academic.com/30953/sanctify |archive-date=10 June 2023 |access-date=24 June 2023}}{{Cite web |url=https://www.etymonline.com/word/sanctify |title=Sanctify | Etymology, origin and meaning of sanctify by etymonline |access-date=24 June 2023 |archive-date=20 January 2023 |archive-url=https://web.archive.org/web/20230120071420/https://www.etymonline.com/word/sanctify |url-status=live }} and {{Lang|la|consecrat}} (dedicated, devoted, and sacred).{{Cite web|url=https://www.merriam-webster.com/dictionary/consecrate|title=Definition of CONSECRATE|publisher=Merriam-Webster|access-date=2019-06-03|archive-date=27 October 2021|archive-url=https://web.archive.org/web/20211027014426/https://www.merriam-webster.com/dictionary/consecrate|url-status=live}}

{{Further|Sanctification in Christianity}}

The verb form 'to hallow' is archaic in English, and does not appear other than in the quoted text in the Lord's Prayer in the New Testament.{{cite web|url=http://dictionary.reference.com/browse/hallow|date=15 January 2007|access-date=23 January 2007|title=Dictionary.com|publisher=Lexico Publishing Group, LLC.|archive-date=12 February 2007|archive-url=https://web.archive.org/web/20070212110213/http://dictionary.reference.com/browse/hallow|url-status=live}}Webster's Collegiate Dictionary entry for hallowed{{bibleverse|Matthew|6:9}} and {{bibleverse|Luke|11:2}} The noun form hallow, as used in Hallowtide, is a synonym of the word saint.{{cite book|last1=Wilson|first1=Douglas|last2=Fischer|first2=Ty|title=Omnibus II: Church Fathers Through the Reformation|year= 2005|publisher=Veritas Press|isbn=978-1932168440|page=101|quote=The word "hallow" means "saint," in that "hallow" is just an alternative form of the word "holy" ("hallowed be Thy name").}}{{cite book|last1=Diehl|first1=Daniel|last2=Donnelly|first2=Mark|title=Medieval Celebrations: How to Plan Holidays, Weddings, and Feasts with Recipes, Customs, Costumes, Decorations, Songs, Dances, and Games|date=2001|publisher=Stackpole Books|isbn=978-0811728669|page=13|quote=The word hallow was simply another word for saint.}}{{cite book|last=Leslie|first=Frank|title=Frank Leslie's Popular Monthly|year=1895|publisher=Frank Leslie Publishing House|page=539|series=Allhallowtide|quote=Just as the term "Eastertide" expresses for us the whole of the church services and ancient customs attached to the festival of Easter, from Palm Sunday until Easter Monday, so does All-hallowtide include for us all the various customs, obsolete and still observed, of Halloween, All Saints' and All Souls' Days. From the 31st of October until the morning of the 3d of November, this period of three days, known as All-hallowtide, is full of traditional and legendary lore.}}

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.

{{see also|Kiddush Hashem|The mitzvah of sanctifying the Kohen|Self-sacrifice in Jewish law|Martyrdom in Judaism}}

In rabbinic Judaism sanctification means sanctifying God's name by works of mercy and martyrdom, while desecration of God's name means committing sin.{{Cite web |url=http://www.jewishencyclopedia.com/articles/13170-sanctification-of-the-name |title=Jewish Encyclopedia: Sanctification of the Name |access-date=26 July 2021 |archive-date=26 July 2021 |archive-url=https://web.archive.org/web/20210726021628/https://www.jewishencyclopedia.com/articles/13170-sanctification-of-the-name |url-status=live }} This is based on the Jewish concept of God, whose holiness is pure goodness and is transmissible by sanctifying people and things.{{Cite web |url=http://www.jewishencyclopedia.com/articles/7815-holiness |title=Jewish Encyclopedia: Holiness |access-date=26 July 2021 |archive-date=26 July 2021 |archive-url=https://web.archive.org/web/20210726021630/https://www.jewishencyclopedia.com/articles/7815-holiness |url-status=live }}

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

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.{{Cite book|title=The Princeton Dictionary of Buddhism|author=Robert E. Buswell Jr.|author2=Donald S. Lopez Jr.|date=2013|publisher=Princeton University Press|isbn=978-1400848058}}

{{See also|Law of consecration|United Order}}

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).

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.{{Cite web|url=http://modernhinduculture.com/cgi-sys/suspendedpage.cgi?option=com_content&view=article&id=88:kumbhabhishekam&catid=34:agamas&Itemid=54|title=Account Suspended|website=modernhinduculture.com|access-date=2019-06-03|archive-date=2020-07-28|archive-url=https://web.archive.org/web/20200728204424/http://modernhinduculture.com/cgi-sys/suspendedpage.cgi?option=com_content&view=article&id=88:kumbhabhishekam&catid=34:agamas&Itemid=54|url-status=dead}}

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) [1979], The Jaina Path of Purification, Delhi: Motilal Banarsidass, {{ISBN|81-208-1578-5}} The consecration must be supervised by a religious authority, an Acharya or a Bhattaraka or a scholar authorized by them.

{{See also|Hierotopy}}

Hierology (Greek: ιερος, hieros, 'sacred or 'holy', + -logy) is the study of sacred literature or lore."[http://dictionary.reference.com/browse/Hierology hierology] {{Webarchive|url=https://web.archive.org/web/20130522081429/http://dictionary.reference.com/browse/hierology |date=22 May 2013 }}." Dictionary.com."[https://web.archive.org/web/20131020031907/http://www.oxforddictionaries.com/definition/english/hierology?q=Hierology 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

{{Main article|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. {{ISBN|978-083-7171-96-8}}. 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. {{ISBN|978-0156-79201-1}}. 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. {{ISBN|973-725-715-4}}. p. 35.

{{Main article|Sacred–profane dichotomy}}

French sociologist Émile Durkheim 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."{{Rp|47}} 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. {{ISBN|0-19-508725-9}}. p. 99

{{main|Sacrosanctity}}

In ancient Roman religion, the concept of sacrosanctity ({{langx|la|sacrosanctitas}}) 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 {{lang|la|sulcus primigenius}} when founding a new city{{mdash}}particularly formal colonies{{mdash}}in 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.

{{ anchor | India | Indic }}

{{ See also | Sacred groves of India | List of Banyan trees in India | l2= Sacred banyan trees of India | Rigvedic rivers | l3= Sacred Vedic rivers | Sapta Sindhu | l4= Sacred Sapta Sindhu rivers }}

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.

Sacred rivers and their reverence is a phenomenon found in several religions, especially religions which have eco-friendly belief as core of their religion. For example, the Indian-origin religions (Buddhism, Hinduism, Jainism, and Sikism) revere and preserve the groves, trees, mountains and rivers as sacred. Among the most sacred rivers in Hinduism are the Ganges,{{citation|last=Alter|first=Stephen|title=Sacred Waters: A Pilgrimage Up the Ganges River to the Source of Hindu Culture|url=https://books.google.com/books?id=qb9yQgAACAAJ|access-date=30 July 2013|year=2001|publisher=Houghton Mifflin Harcourt Trade & Reference Publishers|isbn=978-0-15-100585-7|archive-date=24 March 2023|archive-url=https://web.archive.org/web/20230324113652/https://books.google.com/books?id=qb9yQgAACAAJ|url-status=live}} Yamuna,{{cite book |title= Hydrology and water resources of India – Volume 57 of Water science and technology library |last= Jain |first= Sharad K.

|author2= Pushpendra K. Agarwal |author3= Vijay P. Singh |year= 2007|publisher= Springer|isbn= 978-1-4020-5179-1|pages= 344–354 |url= https://books.google.com/books?id=ZKs1gBhJSWIC&q=Yamuna+River&pg=RA1-PA345 }}{{cite book |title= Students' Britannica India, Volumes 1–5 |last= Hoiberg |first= Dale|year= 2000|publisher= Popular Prakashan|isbn= 0-85229-760-2|pages= 290–291|url= https://books.google.com/books?id=DPP7O3nb3g0C&q=Yamuna+River&pg=PA290 }} Sarasvati{{Cite web|url=https://www.britannica.com/topic/Sarasvati|title=Sarasvati | Hindu deity|website=Encyclopædia Britannica|access-date=24 June 2023|archive-date=5 April 2023|archive-url=https://web.archive.org/web/20230405014318/https://www.britannica.com/topic/Sarasvati|url-status=live}} rivers on which the rigvedic rivers flourished. The vedas and Gita, the most sacred of hindu texts were written on the banks of Sarasvati river which were codified during the Kuru kingdom in present-day Haryana. Among other secondary sacred rivers of Hinduism are Narmada{{cite web |url=http://www.brill.com/narmadaparikrama-circumambulation-narmada-river |title=Narmadāparikramā – Circumambulation of the Narmadā River |publisher=Brill |access-date=2014-03-03 |archive-url=https://web.archive.org/web/20130917222019/http://www.brill.com/narmadaparikrama-circumambulation-narmada-river |archive-date=17 September 2013 |url-status=dead }} and many more.

Among the sacred mountains, the most sacred among those are Mount KailashSnelling, John. (1990). The Sacred Mountain: The Complete Guide to Tibet's Mount Kailas. 1st edition 1983. Revised and enlarged edition, including: Kailas-Manasarovar Travellers' Guide. Forwards by H.H. the Dalai Lama of Tibet and Christmas Humphreys. East-West Publications, London and The Hague. {{ISBN|0-85692-173-4}}, pp. 39, 33, 35, 225, 280, 353, 362–363, 377–378 (in Tibet), Nanda Devi, Char Dham mountains and Amarnath mountain, Gangotri mountain. Yamunotri mountain, Sarasvotri mountain (origin of Sarasvati River), Dhosi Hill, etc.

In Theravada Buddhism one finds the designation of ariya-puggala ('noble person'). Buddha described the Four stages of awakening of a person depending on their level of purity. This purity is measured by which of the ten samyojana ('fetters') and klesha have been purified and integrated from the mindstream. These persons are called (in order of increasing sanctity) Sotāpanna, Sakadagami, Anāgāmi, and Arahant.

{{Attributes of God}}

{{See also|Glorification|Sanctification in Christianity}}

The range of denominations provide a wide variety of interpretations on sacredness. The Anglican, Catholic, Lutheran, and Methodist Churches, believe in Holy Sacraments that the clergy perform, such as Holy Communion and Holy Baptism, as well as strong belief in the Holy Catholic Church, Holy Scripture, Holy Trinity, and the Holy Covenant. They also believe that angels and saints are called to holiness. In Methodist Wesleyan theology holiness has acquired the secondary meaning of the reshaping of a person through entire sanctification. The Holiness movement began within the United States Methodist church among those who thought the church had lost the zeal and emphasis on personal holiness of Wesley's day. Around the middle of the 20th century, the Conservative Holiness Movement, a conservative offshoot of the Holiness movement, was born. The Higher Life movement appeared in the British Isles during the mid-19th century.

Commonly recognized outward expressions or "standards" of holiness among more fundamental adherents frequently include applications relative to dress, hair, and appearance: e.g., short hair on men, uncut hair on women, and prohibitions against shorts, pants on women, make-up and jewelry. Other common injunctions are against places of worldly amusement, mixed swimming, smoking, minced oaths, as well as the eschewing of television and radio.

{{see also|Miqat}}

Among the names of God in the Quran is Al-Quddus ({{Langx|ar|القدوس|label=none}}): found in Q59:23{{cite quran|59|23|style=nosup|expand=no}} and {{cite quran|62|1|style=nosup|expand=no}}, the closest English translation is 'holy' or 'sacred'. (It shares the same triliteral Semitic root, Q-D-Š, as the Hebrew kodesh.) Another use of the same root is found in the Arabic name for Jerusalem: al-Quds, 'the Holy'.

The word ħarām ({{Langx|ar|حرام|label=none}}), often translated as 'prohibited' or 'forbidden', is better understood as 'sacred' or 'sanctuary' in the context of places considered sacred in Islam. For example:

• the Masjid al-Haram, or the 'Sacred Mosque in Mecca', constituting the immediate precincts of the Kaaba;
• al-Haramain, or 'the (two) Sanctuaries', a reference to the twin holy cities of Mecca and Medina; and
• the Haram ash-Sharif, or 'Noble Sanctuary', the precincts of the Dome of the Rock and al-Aqsa Mosque in Jerusalem.

{{Main article|Holiness in Judaism}}

{{see also|Q-D-Š|Tzadik|Holy of Holies}}

The Hebrew word kodesh ({{Langx|he|קֹדֶשׁ|label=none}}) is used in the Torah to mean 'set-apartness' and 'distinct' like is found in the Jewish marriage ceremony where it is stated by the husband to his prospective wife, "You are made holy to me according to the law of Moses and Israel." ({{Langx|he|את מקדשת לי כדת משה וישראל|label=none}}). In Hebrew, holiness has a connotation of oneness and transparency like in the Jewish marriage example, where husband and wife are seen as one in keeping with Genesis 2:24. Kodesh is also commonly translated as 'holiness' and 'sacredness'.{{cite web

|url=https://www.blueletterbible.org//lang/lexicon/lexicon.cfm?Strongs=h6944&t=HNV

|title=H6944 – qodesh – Strong's Hebrew Lexicon (HNV).

|author=Blue Letter Bible

|access-date=28 June 2016

|archive-date=15 August 2016

|archive-url=https://web.archive.org/web/20160815140557/https://www.blueletterbible.org//lang/lexicon/lexicon.cfm?Strongs=h6944&t=HNV

|url-status=live

}} The Torah describes the Aaronite priests and the Levites as being selected by God to perform the Temple services; they, as well, are called "holy."

Holiness is not a single state, but contains a broad spectrum. The Mishnah lists concentric circles of holiness surrounding the Temple in Jerusalem: Holy of Holies, Temple Sanctuary, Temple Vestibule, Court of Priests, Court of Israelites, Court of Women, Temple Mount, the walled city of Jerusalem, all the walled cities of Israel, and the borders of the Land of Israel.Mishnah Kelim, chapter 1 Distinctions are made as to who and what are permitted in each area.

Likewise, the Jewish holidays and the Shabbat are considered to be holy in time; the Torah calls them "holy [days of] gathering." Work is not allowed on those days, and rabbinic tradition lists 39 categories of activity that are specifically prohibited.Mishna, Shabbat 7:2

Beyond the intrinsically holy, objects can become sacred through consecration. Any personal possession may be dedicated to the Temple of God, after which its misappropriation is considered among the gravest of sins. The various sacrifices are holy. Those that may be eaten have very specific rules concerning who may eat which of their parts, and time limits on when the consumption must be completed. Most sacrifices contain a part to be consumed by the priests—a portion of the holy to be consumed by God's holy devotees.

The encounter with the holy is seen as eminently desirable, and at the same time fearful and awesome. For the strongest penalties are applied to one who transgresses in this area—one could in theory receive either the death penalty or the heavenly punishment of kareth, spiritual excision, for mis-stepping in his close approach to God's domain.

{{Portal|Religion}}

{{wikiquote|Sacredness}}

• Numinous

{{reflist}}

{{Refbegin}}

• Durkheim, Emile (1915) The Elementary Forms of the Religious Life. London: George Allen & Unwin (originally published 1915, English translation 1915).
• Eliade, Mircea (1957) The Sacred and the Profane: The Nature of Religion. Translated by Willard R. Trask. (New York: Harcourt, Brace & World).
• Thomas Jay Oord and Michael Lodahl (2006) Relational Holiness: Responding to the Call of Love. Kansas City, Missouri: Beacon Hill. {{ISBN|978-0-8341-2182-9}}
• Pals, Daniel (1996) Seven Theories of Religion. New York: Oxford University Press. US {{ISBN|0-19-508725-9}} (pbk).
• Sharpe, Eric J. (1986) Comparative Religion: A History, 2nd ed., (London: Duckworth, 1986/La Salle: Open Court). US {{ISBN|0-8126-9041-9}}.

{{Refend}}

{{Wiktionary}}

{{wiktionary|Holy|Hallow}}

• [http://www.encyclopedia.com/environment/encyclopedias-almanacs-transcripts-and-maps/sacred-and-profane The Sacred and the Profane] by Carsten Colpe (Encyclopedia of Religion)

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Category:Attributes of God in Christian theology

Category:Divinity

Category:Holiness

Category:Religious belief and doctrine