Sacred means something that is set apart for the worship of a god. It is seen as deserving respect and devotion. It can make people feel awe or reverence. This quality is often given to objects, like a "sacred artifact" that is honored and considered holy. It can also apply to places, such as "sacred ground."

Etymology

The word "sacred" comes from the Latin word "sacer," which means something that is "set apart for a special purpose, dedicated, or made clean" for the gods or things under their control, as well as for priests. The Latin word "sacer" itself comes from the Proto-Indo-European word *seh₂k-, which means "sacred, ceremony, or ritual."

Holy

The English words "sacred" and "holy" have similar meanings and are sometimes used in the same way, but they have small differences. In the Christian tradition, "holiness" is often used to describe people and relationships, while "sacredness" is used to describe objects, places, or events. For example, a saint may be considered holy but not necessarily sacred. However, some things can be both holy and sacred, such as the Holy Bible.

Both "sacred" and "holy" describe something or someone set apart for worshiping God and are therefore deserving of respect and sometimes deep admiration. The word "holy" is stronger and means an essential or natural quality. Holiness comes from God and is given to things, places, times, and people who serve Him. Thomas Aquinas described holiness as a virtue that helps a person direct their thoughts and actions toward God. He included it among virtues given by God and connected it to the virtue of religion. Religion is the virtue of offering proper service to God in matters related to worship, while holiness is the virtue of making all actions serve God. Holiness or sanctity results from sanctification, which is God's action of freely justifying a person and claiming them as His own.

The English word "holy" comes from the Proto-Germanic word "hailagaz," used around 500 BC. This word was an adjective derived from "hailaz," meaning "whole," and was used to describe something "not harmed, healthy, whole, or complete." In general, the term "holy" refers to someone or something connected to a divine power, such as water used in baptism.

Transitions

The idea of things being connected to the sacred is common in many religions. This makes people, places, and objects special, sets them apart for unique purposes, or moves them into the sacred realm. Words like "hallow," "sanctify," and "consecrate" describe this idea. These terms can be compared to "desecration" and "deconsecration," which mean the opposite. Different groups use these terms in various ways.

The words "sanctify" and "consecrate" come from Latin. "Sanctificare" means to set something apart for a special purpose or to make it holy. "Consecratus" means something is dedicated, devoted, or sacred.

The verb "to hallow" is not commonly used in modern English, except in the Lord's Prayer in the New Testament. The noun "hallow," as in "Hallowtide," means the same as "saint."

In Christianity, the details of sanctification and consecration vary among different groups. Sanctification usually means a person becomes holy. Consecration may involve setting apart a person, building, or object for God. Some Christian groups have a service called "deconsecration" to remove something's sacred status before it is demolished or sold for non-religious use.

The Book of Exodus describes the consecration of Aaronite priests and religious items through washing, clothing, anointing, and sacrifices. This process makes the priests and their clothing holy. The altar is also sanctified, so anything that touches it becomes consecrated and cannot be used normally. A commentary on the Book of Leviticus explains that holiness is seen as the presence of God, which makes everything it touches holy and belongs to God.

In rabbinic Judaism, sanctifying God's name means doing acts of kindness or dying as a martyr. Desecrating God's name means committing sins. This is based on the Jewish belief that God's holiness is pure goodness, which can be passed on to people and things.

In Islam, sanctification is called "tazkiah." Other related terms include "Islah-i qalb" (reforming the heart), "Ihsan" (beautification), "taharat" (purification), "ikhlas" (purity), and "qalb-is-salim" (a pure heart). "Tasawuf" (Sufism) is often misunderstood as a form of sanctification in Islam. Sufis may say phrases like "God sanctifies his secret" ("qaddasa Llahou Sirruhu") to describe the holiness of saints, whether alive or dead.

In Buddhism, images of the Buddha and bodhisattvas are consecrated through rituals that vary by tradition. These rituals are called "Buddhābhiseka" in Pali and Sanskrit.

In Mormonism, consecration is a central idea. It includes Jesus being called "The Anointed One," showing his role as the savior of humanity. It also involves individuals accepting Jesus' will and dedicating their lives to him. Examples from the Book of Mormon include "sanctification comes because of their yielding their hearts unto God" (Helaman 3:35) and "come unto Christ, who is the Holy One of Israel, and partake of his salvation… and offer your whole souls as an offering unto him" (Omni 1:26).

In many South Indian Hindu temples, a ceremony called "Kumbhabhishekam" is held every 12 years. This event purifies the temple after renovations or renews its spiritual purity. Hindus celebrate this as it brings "punya" (good karma) to those who witness it.

In Jainism, a ceremony called "Panch Kalyanaka Pratishtha Mahotsava" consecrates statues of Jain Tirthankaras. This event marks five important moments in a Tirthankara's life. It is held when new temples are built or new statues are installed. A religious leader, such as an Acharya or Bhattaraka, must oversee the ceremony.

In academia

Hierology (from Greek: hieros, meaning "sacred" or "holy," and -logy, meaning "the study of") is the study of sacred writings or knowledge. The term was created in 2002 by Russian art historian and Byzantine scholar Alexei Lidov.

Mircea Eliade explained that religion is not only about believing in gods, but also about experiencing the sacred. The sacred is compared to the profane (non-sacred), and these two are not opposites but connected. The profane is seen as a way the sacred appears in everyday life.

French sociologist Émile Durkheim believed the sacred is linked to a higher realm but is actually a way people connect to society through shared beliefs and rituals. Later scholars, such as Alan Mittleman and Mircea Eliade, changed this idea, suggesting sacredness is something that arises from human experiences rather than just a social illusion. Durkheim also said the difference between the sacred and the profane is the most important part of religion. He described religion as a system of beliefs and practices centered on sacred things—items or ideas set apart and treated with special respect. In Durkheim’s view, the sacred represented the unity of a group, often shown through symbols like totems. The profane, in contrast, dealt with everyday, personal matters. Durkheim clearly stated that the sacred and the profane are not the same as good and evil. Both the sacred and the profane could be good or bad.

In religion

In ancient Roman religion, the idea of sacrosanctity (Latin: sacrosanctitas) was very important for protecting the tribunes of the plebs from harm. Later, the power of the tribunes was taken over by emperors to give them the same sacred protections. Romans also performed rituals to make temples and other holy places sacred. When founding new cities, especially formal colonies, they used a ritual called the sulcus primigenius to make the walls of the city ritually sacred for protection. However, city gates were not included in this ritual to allow the removal of bodies to cemeteries and other non-sacred tasks.

Religions from India, such as Hinduism, Buddhism, Jainism, and Sikhism, respect and protect nature by treating certain objects as sacred, like rivers, trees, forests, and mountains. Sacred rivers are important in many religions, especially those that focus on caring for the environment. For example, in Hinduism, rivers like the Ganges, Yamuna, and Sarasvati are considered sacred. Ancient religious texts, such as the Vedas and the Gita, were written near the Sarasvati River during the Kuru kingdom in modern-day Haryana. Other sacred rivers in Hinduism include the Narmada and many others.

Sacred mountains in Hinduism include Mount Kailash in Tibet, Nanda Devi, Char Dham mountains, Amarnath, Gangotri, Yamunotri, Sarasvotri (the source of the Sarasvati River), and Dhosi Hill.

In Theravada Buddhism, a person who reaches a higher spiritual state is called an ariya-puggala, or "noble person." Buddha described four stages of spiritual growth based on how much a person has purified their mind of ten obstacles called samyojana and klesha. These stages, in order of increasing holiness, are Sotāpanna, Sakadagami, Anāgāmi, and Arahant.

Different religious groups have varied beliefs about sacredness. The Anglican, Catholic, Lutheran, and Methodist Churches consider holy sacraments like Holy Communion and Holy Baptism as important. They also believe in the Holy Catholic Church, Holy Scripture, Holy Trinity, and Holy Covenant. These groups view angels and saints as holy. In Methodist theology, holiness also means becoming a better person through a process called entire sanctification. The Holiness movement began in the United States Methodist Church, and a more conservative version called the Conservative Holiness Movement later formed. A similar movement called the Higher Life appeared in the British Isles in the mid-1800s.

Some religious groups have strict rules about how people should dress and behave to show holiness. For example, men may wear short hair, women may keep their hair uncut, and women may avoid wearing shorts, pants, makeup, or jewelry. Other rules include avoiding places like movie theaters, mixed swimming, smoking, and using certain words. Some groups also avoid television and radio.

In the Quran, the name Al-Quddus (القدوس) means "holy" or "sacred" and is linked to the Hebrew word "kodesh." The name for Jerusalem in Arabic, al-Quds, also comes from this root. Another important term, ḥarām (حرام), means "sacred" or "forbidden" in Islamic contexts. Examples include the Masjid al-Haram in Mecca, the twin holy cities of Mecca and Medina (al-Haramain), and the Haram ash-Sharif in Jerusalem, which includes the Dome of the Rock and al-Aqsa Mosque.

In Hebrew, the word kodesh (קדוש) means "set apart" or "distinct" and is often translated as "holy" or "sacred." Holiness in Judaism is created through relationships with God or through special designations for sacred purposes. This idea is seen in rituals and daily practices, like marriage. Jewish thinkers believe holiness is not a physical thing but a status shaped by God’s commands, community recognition, and human actions. Holiness can be found in everyday life through care, ethical behavior, and rituals, not just in special places or moments.

Holiness is not a single state but has many levels. The Mishnah describes different areas around the Temple in Jerusalem, each with its own level of holiness, starting with the Holy of Holies and ending with the borders of the Land of Israel. Rules about who can enter each area are clearly defined.

Time is very important in Jewish ideas of holiness. Shabbat and Jewish holidays are considered major forms of holiness after the Temple was destroyed. The Sabbath is seen as holy even without human actions, but Jewish traditions say people must prepare and follow rules to fully experience its holiness. Work is not allowed on Shabbat, and 39 specific activities are prohibited.