104. The Consecration of Churches. (Chapter 8. Christian Art.) (History of the Christian Church) (Schaff, Philip)

New churches were consecrated with great solemnity by prayer, singing, the communion, eulogies of present bishops, and the depositing of relics of saints. This service set them apart from all profane uses, and designated them exclusively for the service and praise of God and the edification of his people. The dedication of Solomon's temple,1 as well as the purification of the temple after its desecration by the heathen Syrians,1 furnished the biblical authority for this custom. In times of persecution the consecration must have been performed in silence. But now these occasions became festivals attended by multitudes. Many bishops, like Theodoret, even invited the pagans to attend them. The first description of such a festivity is given us by Eusebius: the consecration of the church of the Redeemer at the Holy Sepulchre,1 and of a church at Tyre.

After the Jewish precedent,1 it was usual to celebrate the anniversary of the consecration.

Churches were dedicated either to the holy Trinity, or to one of the three divine Persons, especially Christ, or to the Virgin Mary, or to apostles, especially Peter, Paul, and John, or to distinguished martyrs and saints.

The idea of dedication, of course, by no means necessarily involves the superstitious notion of the omnipresent God being inclosed in a definite place. On the contrary, Solomon had long before said at the dedication of the temple at Jerusalem: Behold, the heaven and heaven of heavens cannot contain you; how much less this house that I have builded. When Athanasius was once censured for assembling the congregation on Easter, for want of room, in a newly built but not yet consecrated church, he appealed to the injunction of the Lord, that we enter into our closet to pray, as consecrating every place. Chrysostom urged that every house should be a church, and every head of a family a spiritual shepherd, remembering the account which he must give even for his children and servants. Not walls and roof, but faith and life, constitute the church,1 and the advantage of prayer in the church comes not so much from a special holiness of the place, as from the Christian fellowship, the bond of love, and the prayer of the priests. Augustine gives to his congregation the excellent admonition: It is your duty to put your talent to usury; every one must be bishop in his own house; he must see that his wife, his son, his daughter, his servant, since he is bought with so great a price, continues in the true faith. The apostle's doctrine has placed the master over the servant, and has bound the servant to obedience to the master, but Christ has paid a ransom for both.