Pseudo-Dionysius (whose writings greatly influenced the thoughts of John of the Cross and numerous other saints and mystics who read the 5th century writings) has this to say about consecration.
"For it is on Jesus himself, our most divine altar, that there is achieved the divine consecration of intelligent beings. In him, as scripture says, 'we have access' to consecration and are mystically offered as a holocaust. So let us behold with transcending eye that divine altar where sanctifying consecrations are performed, itself being consecrated by the most divine ointment. For it is the most holy Jesus who consecrates himself for us. [Note: Rom 5:2; Eph 2:18] It is he who grants us the fullness of his own consecration and who arranges to offer generously to us, as children of God, whatever is consecrated on him."
Dionysius continually lifts the thoughts and insights to the heights of spiritual grasping and reality. Perhaps this aspect is what influenced John of the Cross to his mystical understanding and writings. Dionysius always moves through the temporal, beyond the tangible, yet moves transcendently as if through layers until the soul is elevated and is imbued with holiness that comes through his consecration. The soul is led to grasp Scripture and the Church and the desire for union with Christ at spiritual and mystical realities of Christ's truths.
Consecration is far more than, and beyond, a temporal, tangible act--at least the consecration that seems to matter most to Christ, for our souls.
[Note: "through whom also we have obtained our introduction by faith into this grace in which we stand; and we exult in hope of the glory of God" (Rom 5:2).]
"for through Him we both have our access in one Spirit to the Father" (Eph. 3:1)