The relationship of the Gothic Cathedral to the concept of the Church as the Heavenly Jerusalem has been of particular interest during the nearly two decades since Hans Sedlmayr, in his book on the development of the Gothic Cathedral,1 sought to make a close identification between the architecture and the theological understanding of the heavenly kingdom. More recently, Otto von Simson has stated: We have been reminded that the Christian sanctuary is, liturgically and mystically, an image of the heavenly Jerusalem, the eschatological vision described by the Book of Revelation. The medieval dedication rite establishes this relationship in explicit terms and the twelfth and thirteenth centuries appear singularly preoccupied with this symbolic significance of sacred architecture.2 It is unfortunate that the liturgical and theological sources frequently referred to are rarely examined. It is the purpose of this article to look into these sources and their bearing upon the possible relationship of medieval architecture to theology. The theological concept of the heavenly Jerusalem is set forth in the New Testament Apocalypse, but the roots are found in the Old Testament prophets who dream of the renewal of the Davidic kingdom. Psalms and other poetic passages which referred originally to the earthly city of Jerusalem or Zion3 came to have an eschatological reference.4 Ezekiel's vision of the ideal temple is heavily dependent upon the temple of Solomon. The New Jerusalem of The Revelation is new with reference to the historic city with which the writer was so familiar. Within this tradition, the Gothic churchman could apply Biblical references to the reality of his own buildings; and this he seems to have done quite freely. The liturgical scholar, Edmond Martene, gives the texts of three consecration liturgies used during and after the tenth century;5 these provide a background for later liturgical development and for religious thought of the Gothic period. Ordo II,6 as given by Martene, provides the most comprehensive view of references to Jerusalem. As is characteristic of medieval consecration liturgies, this rite has near the beginning the liturgical use of Psalm 237 with its reference to the ancient Hebraic processions to the temple on Mount Zion: Tunc pontifex accendens ad ostium ecclesiae percutiens ter superliminare de cambuta sua aut baculo dicens: Tollite portas principes vestras et elevamini portae aeternales, et introibit rex gloriae. Respondeat ille minister infra stan : Quis est iste rex gloriae? [This interchange between the Bishop and the Deacon is made twice more; then follows] Et respondebunt omnes: Dominus virtutum ipse est rex gloria.8