ONE dictionary definition of "consecrate" is "to devote to a purpose with deep solemnity or dedication."
"Church," defined by Mrs. Eddy in its spiritual sense, is "the structure of Truth and Love; whatever rests upon and proceeds from divine Principle" (Science and Health, p. 583). Consecration to Church is directly related to health. Solemn dedication implies holiness. One who is consecrated to that which "proceeds from divine Principle" is engaged in holy work.
The word "health" is derived from a root that means whole, and which is akin to the root of the word "holy." In Christian Science we learn that one's health is in direct proportion to one's spiritual consciousness, or holiness. And this is true because health is not a condition of matter, but of Spirit, God, which man reflects. We demonstrate this humanly when we understand health and apply the truth of health to our daily activities. Consecrating ourselves to "whatever rests upon and proceeds from divine Principle," we put out of thought the material beliefs that proceed from the carnal or mortal mind and we gain dominion over our bodies to the exclusion of ill health.
Consecration is a private matter between the individual and God, the one Mind. God knows and blesses the consecrated thought, for this thought proceeds from Him. But pretending to be consecrated— merely going through the motions without spiritual devotion—blesses no one. In his parable of the ten virgins, who had failed to bring oil for their lamps, Christ Jesus tells of the bridegroom arriving and saying to them, "I know you not" (Matt. 25:12).
The oil we must bring for our lamps can be understood as we read the remainder of our Leader's definition of "Church": "The Church is that institution, which affords proof of its utility and is found elevating the race, rousing the dormant understanding from material beliefs to the apprehension of spiritual ideas and the demonstration of divine Science, thereby casting out devils, or error, and healing the sick."
If one supports his church for what he will get out of it himself, he is not likely to get much out of it. But if one supports his church because of his consecration to the spiritual idea of Church, he will give much, and in giving he will find his place in "the structure of Truth and Love"— where health is a changeless, spiritual fact.
One's consecration to Church cannot be an abstraction. One's devotion to "the structure of Truth and Love" must have expression through participation in the activities of the "institution, which affords proof of its utility." But participation which is evidence of one's consecration is more than the mere performance of duty; it is inspired action.
The dedicated worker sees before him always the spiritual structure. If he is taking part in a church activity, as an officer of the church, as a member of a committee, or as a voting member, he holds constantly to the ideal of the Christ, Truth, and seeks to support those actions of the church body which most nearly represent the healing and saving activity of Truth. He also holds to the ideal of divine Love, and works to express in his actions and thoughts the patience, tenderness, and charitableness which help to establish the church body as a practical expression of Love.
Consecration enables us to find solutions to church problems. Coming close to the Father in silent prayer, we find in our own thoughts the errors that obstruct our view of the spiritual ideal as well as the truths we can apply to destroy the errors. We find also that the power of divine Truth is operating to eliminate errors from the church activity. This power lifts the thoughts of the church body above itself and its problems to its spiritual function and to the expression of that function as a force for good in the community.
The dedicated church worker sees his participation in church activities, including attendance at services, as much more than a duty. Such participation is his way of life, and it is his way of health. Participation in the activity of "rousing the dormant understanding from material beliefs to the apprehension of spiritual ideas" is a way of establishing oneself as an idea of God. But more important, it is a way of forgetting self in promoting good.
Every church service, every membership or committee meeting, every task performed as a member of the church, can be an opportunity to prove the allness of divine Principle and the nothingness of evil. One member's solemn devotion to Truth can transform the thought of an entire membership. One member's example in consecration and prayer can lift thought above self-centered concern with personal opinions and conflicts of belief to the spiritual ideal and to the dynamic role of the church in "elevating the race."
Consecration is symbolized in the New Testament by the supper at which Jesus broke bread, gave it to his disciples, and then gave them the cup and told them to drink of it. Christians have long followed the tradition of serving bread and wine in some form to signify the union of each church member with the Master's purpose —partaking, as Paul said, of his body and his blood.
In Christian Science we unite with Christ, Truth—the Master's real, spiritual selfhood—through consecration: by devotion to Truth and Love as they have been revealed to us in divine Science and by taking up the cross in unswerving dedication to the purpose of the Church. When through study and prayer we lift our thought to spiritual reality, we are partaking of the bread. When we face the bitter arguments of error and persist in making successful the activity of the Church, which results in "casting out devils, or error, and healing the sick," we are partaking of the wine.
Paul warned us that we must be worthy when we signify our union with Christ. He said (I Cor. 11:28), "Let a man examine himself, and so let him eat of that bread, and drink of that cup."
