Also, children can be dedicated as early as when they are a few months old while baptism is usually done to kids from the age of nine years and above. Even though the two terms refer to Christian practices, they have diverse characteristics identifying them.
The practices during each, the persons involved, and the time they are carried out are also different. The people the two processes are carried on are also varied in based on respective capacities to profess the respective beliefs.
Difference Between Dedication and Baptism. Difference Between Similar Terms and Objects. MLA 8 Brown, Sarah. Is Dedication in any way connected to Baptism? Or can you be baptised without ever having been presented to god? The above definition, while elaborate is mistaken with regard to the age s of children when performed- It is the very young, usually a lfew months if that; when a Baptism is performed..
Name required. Email required. Please note: comment moderation is enabled and may delay your comment. There is no need to resubmit your comment. Notify me of followup comments via e-mail. Written by : Sarah Brown. Accessed 23 Nov If the consecration is to take place outside of Rome , and Apostolic commission is sent to the bishop-elect, in which the Roman pontiff grants him the faculty of choosing any bishop having communion with the Holy See to consecrate him and administer the oath , a pledge of obedience and respect to the Apostolic See.
Besides the consecrator, the ancient canons and the general practice of the Church require two assistant bishops. I, Tit. These priests must observe the rubrics of the "Pontificale Romanum" with regard to the imposition of hands and the kiss of peace Cong. XIII, cap. In missionary countries the consecrator may perform the ceremony without the assistance even of priests Zitelli, "Apparatus Juris Ecclesiastici", Lib. The selection of the assistant bishops or priests is left to the consecrator, whose choice is, however, understood to be in harmony, with the wishes of the bishop-elect Martinucci, Lib.
VII, cap. The day of consecration should be a Sunday or the feast of an Apostle, that is to say a dies natalitia , and not merely a day which commemorates some event of his life, e.
Since in liturgy Evangelists are regarded as Apostles Cong. The choice of any other day must be ratified by special indult of the Holy See. Outside of Rome the consecration ought to be performed, if it can be conveniently done, in the cathedral of the diocese , and within the province of the bishop-elect; the latter may, however, select any church or chapel for the ceremony.
A bishop must be consecrated before the expiration of three months after his election or appointment. If it is delayed beyond this time without sufficient reason, the bishop is obliged to relinquish the revenues to which he is entitled; if it is delayed six months, he may be deprived of his episcopal see Conc.
XXIII, cap. Titular bishops forfeit their right of episcopal dignity unless they are consecrated within six months of their appointment Benedict XIV , Const.
According to the ancient canons, both the consecrator and the bishop-elect are expected to observe the day preceding the consecration as a fast day. The ceremony of consecration of a bishop is one of the most splendid and impressive known to the Church. It may be divided into four parts: The preludes , the consecration proper , the presentation of the insignia , and the conclusion.
It takes place during Mass celebrated by both the consecrator and the bishop-elect. For this purpose a separate altar is erected for the bishop-elect near the altar at which the consecrator celebrates Mass, either in a side chapel , or in the sanctuary, or just outside of it.
Preludes The consecrator is vested in full pontificals of the colour of the Mass of the day; the assistant bishops , in amice , stole, and cope of the same colour, and a white linen or damask mitre ; the bishop-elect in amice , alb , cincture , white stole crossed on the breast, and cope and biretta. The consecrator is seated on a faldstool placed on the predella of the altar, facing the bishop-elect, who sits between the assistant bishops , upon a seat placed on the sanctuary floor.
The senior assistant bishop presents the elect to the consecrator, after which the Apostolic commission is called for and read. Then the elect , kneeling before the consecrator, takes an oath in which he promises to be obedient to the Holy See , to promote its rights , honours, privileges, and authority, visit the City of Rome at stated times, render an account of his whole pastoral office to the pope , execute all Apostolic mandates, and preserve inviolable all the possessions of his Church.
Then follows the examination, in which seventeen questions concerning the canons of the Church and articles of faith are proposed, to which the elect answers, "I will", and "I do believe", respectively, each time rising slightly and uncovering his head. Mass is now begun at the foot of the consecrator's altar and continued down to "Oremus. Aufer a nobis" inclusively. The elect is then led by the assistant bishop to the side altar, at which, having been clad in his pontifical vestments, he continues the Mass, simultaneously with the consecrator, down to the last verse of the Gradual, Tract, or Sequence exclusively, without any change in the liturgy, except that the collect for the elect is added to the prayer of the day under one conclusion.
The elect is again presented to the consecrator, who sets forth the duties and powers of a bishop : "It behooves a bishop to judge, interpret, consecrate, offer, baptize and confirm.
The Litany of the Saints is now recited or chanted, while the elect lies prostrate on the floor of the sanctuary and all the others kneel. Consecration The consecrator, aided by the assistant bishops , takes the book of the Gospels and, opening it, places it on the neck and shoulders of the elect , so that the bottom of the page be next to the elect's head, and the book is held in this manner by one of the clergy until it is to be given to the elect after the presentation of the ring.
Now follows the imposition of hands , which, according to the common opinion, is the essence of the consecration. Theologians do not agree as to whether the communication of the gift of the Holy Ghost is directly implied in these words, but the prayers which follow seem to determine the imposition of hands by which the grace and power of the episcopacy is signified and conferred. In the Greek ritual the prayer which accompanies the imposition of hands is clearly the form. The "Veni, Creator Spiritus" is sung, during which the consecrator first makes the sign of the cross with holy chrism on the crown or tonsure of the new bishop and then anoints the rest of the crown.
That this unction is to symbolize the gifts of the Holy Ghost with which the Church desires a bishop to be filled, is evident from the prayer which follows, "May constancy of faith , purity of love , sincerity of peace abound in him". The anointing of the hands of the bishop in the form of a cross, and afterwards of the entire palms, then follows.
This unction indicates the powers that are given to him. The consecrator then makes thrice the sign of the cross over the hands thus anointed and prays : "Whatsoever thou shalt bless , may it be blessed ; and whatsoever thou shalt sanctify may it be sanctified; and may the imposition of this consecrated hand and thumb be profitable in all things to salvation. Presentation of the episcopal insignia The crosier is then blessed and handed to the bishop , who receives it between the index and middle fingers, the hands remaining joined.
The consecrator at the same time admonishes him, as the Ritual indicates, that the true character of the ecclesiastical shepherd is to temper the exercise of justice with meekness, and not to neglect strictness of discipline through love of tranquility.
The consecrator then blesses the ring and places it on the third finger of the bishop's right hand, reminding the latter that it is the symbol of fidelity which he owes to Holy Church. The book of the Gospels is taken from the bishop's shoulders and handed to him, with the command to go and preach to the people committed to his care.
He then receives the kiss of peace from the consecrator and the assistant bishops , and the latter conduct him to his altar, where the crown of his head is cleansed with crumbs of bread, and his hair is adjusted. Afterwards the bishop washes his hands, and both he and the consecrator, at their respective altars, continue the Mass as usual, down to the prayer of the Offertory inclusively. After the Offertory the new bishop is led to the consecrator's altar where he presents to the latter two lighted torches, two loaves of bread, and two small barrels of wine.
This offering is a relic of ancient discipline, according to which the faithful made their offerings on such occasions for the support of the clergy and other purposes connected with religion. From the Offertory to the Communion the bishop stands at the Epistle side of the consecrator's altar and recites the acts together with the latter everything as indicated in the Missal.
After the consecrator has consumed one-half of the Host which he consecrated at Mass, and partaken of one-half of the Precious Blood together with the particle of the consecrated Host that was dropped into the chalice , he Communicates the bishop by giving him, first, the other half of the consecrated Host, and then the Precious Blood remaining in the chalice.
Both take the ablutions from different chalices , after which the new bishop goes to the Gospel side of the consecrator's altar, and with the consecrator continues the Mass down to the blessing inclusively.
The consecrator then blesses the mitre and places it on the head of the bishop , referring to its mystical signification and a helmet of protection and salvation , that the wearer of it may seem terrible to the opponents of truth and be their sturdy adversary.
The gloves are then blessed and put on the hands of the bishop , referring to the action of Jacob, who, having his hands covered with the skins of kids, implored and received the paternal blessing.
In like manner the consecrator prays that the wearer of the gloves may deserve to implore and receive the blessings of Divine grace by means of the saving Host offered by his hands. Conclusion The new bishop is then enthroned on the faldstool on the predella, from which the consecrator has risen, or, if the ceremony be performed in the cathedral of the new bishop , on the usual episcopal throne. The Te Deum is now intoned by the consecrator, and while the hymn is being sung the new bishop is led by the assistant bishops through the church, so that he may bless the people.
The consecrator and assistant bishops move toward the Gospel corner of the altar and face the Epistle side; the new bishop goes to the Epistle corner, and there, with mitre and crosier , facing the consecrator, makes a genuflection and chants "Ad multos annos". He proceeds to the middle of the predella and performs the same ceremony , chanting in a higher tone of voice.
After this the consecrator and assistant bishops receive him to the kiss of peace. Accompanied by the assistant bishops , he returns to his altar, reciting the Gospel of St. All then lay aside their vestments and depart in peace.
Consecration of a fixed altar At the consecration of a church at least one fixed altar must be consecrated. Altars, permanent structures of stone, may be consecrated at other times, but only in churches that have been consecrated or at least solemnly blessed. We have instances in which a simply priest has performed this rite.
Walafridus Strabo, in the Life of St. Gall ch. Columban, at that time being a priest , having dedicated the church of St. Aurelia at Bregenz on the Lake of Constance, anointed the altar, deposited the relics of St. Aurelia under it, and celebrated Mass on it. But according to the present discipline of the Church , the ordinary minister of its consecration is the diocesan bishop. Without the permission of the ordinary, a bishop of another diocese cannot licitly consecrate an altar, although without such permission the consecration would be valid.
In the completion of all the work, we read in Ex. In verse 33 the record says, "So Moses finished the work. Have you finished the work?
Have you ceased from your own works? You must reach this point in your consecration, so you can realize just as definitely as Moses did, that you have truly finished the work. When this was the condition in the dedication of the tabernacle, "a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle. And Moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of the Lord filled the tabernacle.
When Moses had finished the work and the dedication was complete, the glory of the Lord came into the tabernacle. So it is with the consecrated heart; the glory of the Lord will fill it. In the dedication of the temple we also have a type of this Pentecostal experience. See the sacrifice unto the Lord. Nothing was too great; everything was fully yielded up to him without reserve. Thus we see that when the sacrifice was complete and everything was in perfect order, the glory of God filled the temple.
This was but a type of the day of Pentecost at Jerusalem. In the type, the glory of the Lord filled the consecrated temple. In the antitype, the consecrated hearts the temples of the Holy Ghost were filled with the glory of the Lord. Now this is just what Jesus will do with every consecrated heart today. But the consecration must be complete. It is reasonable that Jesus should require us to yield up everything to him.
Our hearts cannot be purified until every affection is yielded. He requires this for our own highest good. He wants the supreme right of way so that he can work his own will in our entire being.
He wants the absolute control, so that he can get between us and everything. Praise his name! When his will is completely wrought in us, then he will with himself freely give us all things for our greatest good and his highest glory.
Even an hundredfold shall be our delightful portion. But the loss of all things must precede this wonderful increase. An absolute death must precede this abundant life. Then and then only can the Holy Ghost come into and possess the temple. Oh, that every professed believer in Jesus might see the importance of this consecration!
The consecration of a church building was traditionally associated with its first use. This connection was broken by a canon enacted in It required the building and its ground to be fully paid for and free of debt or legal encumbrances when consecrated. The BCP once again connects first use of the church building and consecration. As a practical reality, depending on the bishop's schedule, the service of consecration may not be the very first service in the new building.
The BCP provides an order of service for use when a church or chapel has long been used for worship without formal consecration by a bishop.
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