Spring 1969

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Page 15

SACRAMENTS

13

bishops do the same. 10) The principal consecrator recites the consecratory prayer, but all the bishops join him in reciting that part of the prayer which constitutes the form of the Sacrament: "Now pom¡ out upon this chosen one that power which flows from you, the perfect Spirit whom you gave to your beloved Son, .Jesus Christ, the Spirit whom he gave to the apostles, who established the Church in every place as the sanctuary where your name would always be praised and glorified." 11) The principal consecrator anoints the head of the newly ordained bishop with Holy Chrism, while saying: "May God, the Father of our Lord Jesus Christ, who has made you a sharer in the high priesthood, imbue you with this mystical anointing and make your ministry fruitful by his blessing." 12) The principal consecrator gives the newly ordained bishop the Book of the Gospels with the formula: "Receive the Gospel, preach the Word of God in season, out of season. with much patience and with the concern of a teacher." 13) He gives him the ring with the formula: "Receive this ring as a pledge of fidelity. Keeping faith, guard and protect holy Church, the Bride of God." 14) He places the mitre on the new bishop's head without any formula. No formula is used because the mitre is an ornament rather than a symbol of the bishop's functions and duties. 15) He gives the pastoral staff to the new bishop with the formula: "Take the staff as a sign of the shepherd's office, to sustain the weak, reassure the hesitant, redress the wicked, and direct the good on the way of eternal salvation." 16) The principal consecrato'r leads the newly ordained to the bishop's chair, where he receives the Kiss of Peace from all the consecrating bishops. 17) The Liturgy of the Eucharist is concelebrated. After Communion the Te Deum or a similar hymn is sung. The newly ordained may address the people of his diocese and give them his blessing. Even this rapid survey indicates the revision of these three ordination rites has achieved its goals of simplicity and clarity. The thoroughly biblical inspiration of the changes or modifications is also evident. Although the congregation would have adequate opportunities to participate actively in the Mass, perhaps there are not many occasions where they might so participate in the ordination rite proper. With regard to the