ORDINATIONS IN THE ROMAN RITE

The object of this entry is to discuss the particular form the Sacrament of Holy Orders has taken in the Roman rite. In order to do this it will be necessary to discuss the meaning of terms and then to investigate the historical evolution of each ordination ritual.

Meaning of Terms

Like many of the words used in the Roman liturgical books, ordinato and ordo have a civil origin, going back even to pre-Christian times.

Ordinatio. This was the technical term used at imperial Rome for the act of appointing civil functionaries to office. It was natural enough that the Roman Christians should borrow a familiar word to signify the appointment of ecclesiastical functionaries, of which the highest and most important are those involved in liturgical functions. So in time the word was limited to describe the rite of consecration to liturgical office or the sacred ministry.

"Ordination" is used by St. Jerome at the beginning of the 5th century as the Latin synonym for the Greek cheirotonia, the laying on of hands (Commentarium in Isaiam 16.58.10; Patrologia Latina 24:569); in time the word came to embrace all ordinations. Nowadays, the term simply means to ordain or promote to any order. Ordinatio became the term referring to the consecration of bishops as well as the promotion to priesthood and deaconship; the Roman Martyrology still speaks of "Ordinatio Sti Ambrosii Episcopi" for example. The Pontifical has substituted Consecratio for ordinatio in this case, but since the episcopate is the summit of Holy Orders and its source, we must include episcopal consecration in this study.

Ordo. Order is likewise a term that originally belonged to the Roman civil vocabulary, where it was used to designate a definite social body distinct from the plebs, or people—such as the Senate (ordo clarissimus ), or the knights (ordo equestrianus ), or the group that made up the governing body in any city (ordo civicus ). Since the word had no pagan religious associations, Christians did not hesitate to adopt it to express the special place the clergy had within the people of God. Thus Tertullian uses it to describe the body of the clergy as set apart from the people (De exhortianone casitatis 7; Patrologia Latina 2:9222); the Theodosian code made it official by speaking of the ordo ecclesiasticus (Cod. Theodosianus 16.5.26).

The first step in the adaptation of the word to ecclesiastical use was to make it designate the whole body of the clergy. From that to using it to designate the different degrees into which the clergy was divided was a natural step. So we have the ordo presbyterii and the ordo episcoporum.

It is important that the word always had a collective sense in the usage of the ancient Church; a man did not so much receive an order as he was received into it and entered into it, as we say today that a man enters into the Society of Jesus, or is received into the Franciscan Order.

History of Ritual

In studying ordinations in the Roman rite different approaches are possible. The best seems to be to trace the historical origin and development and see how it took the form it has today, for the modern rite is the product of a long development in which a multiplicity of rites and formulas have accumulated around the original simple liturgical

action. To look into the history of this development is to make the meaning of the essential rite stand out in higher relief.

The modern ritual for the conferring of the Sacrament of Holy Orders is contained in the Pontificale Romanum (see pontifical, roman). Until the 9th century the prayers and formulas to be used in conferring Holy Orders were found in the Sacramentaries, which contained the celebrant's prayers for Mass and other Sacraments and sacred rites. The ceremonies or actions that together with the words made up the sacred rites were contained in another book called the Ordinal. During the 9th and 10th centuries someone conceived the idea of putting both prayers and actions together in the one volume for greater convenience. The first compilation of this kind, or at any rate the most successful, originated at Mainz between 950 and 982. It became known as the Pontificalis ordinis liber, because of its content, and the Roman-Germanic Pontifical, because of its origin. This book, with an ordination ritual already more developed than that in the Sacramentaries that preceded it, was accepted at Rome in the 11th century, where it was adapted to the use of the Roman court during the following centuries. William duranti the Elder (d. 1296), a civil lawyer who had become bishop of Mende, recast it and adapted it still more for his own use. This Pontifical was revised and approved for use at Rome in 1486; after further revision it was imposed on the Latin Church in 1596. The Roman Rite of Ordination emerged from the one in Duranti's Pontifical.

Consecration of a bishop. Since the episcopate is the fullness of the priesthood, we begin with it; then treat the other major orders—priesthood and diaconate, as well as a brief look at the now suppressed subdiaconate and other minor orders.

Ancient Roman Ritual: 3d to 5th Century. One of the oldest rites of episcopal consecration in existence is described in the Apostolic Tradition drawn up about the 3rd or 4th centuries (2–4; B. Botte, La Tradition apostolique de saint Hippolyte: Essai de reconstitution 4–16). The rite is simplicity itself. The neighboring bishops assemble with the local clergy and people on a Sunday. With the consent of those present these bishops impose their hands on the elect, while all pray silently, invoking the Holy Spirit. Then one of the bishops is asked to place his hands on the head of the elect and recite the consecratory prayer. These are, therefore, two distinct impositions of hands: one in silence and once accompanied by the consecratory prayer. The prayer calls down the Holy Spirit upon the elect that he may shepherd the flock and fulfill the office of priesthood (sacerdotium ) in a blameless manner, offering sacrifice, and forgiving sins. After the prayer all exchange the kiss of peace with him and "salute him who has been made worthy." The deacons then place the offerings upon the altar and the newly ordained bishop celebrates the Eucharist at once.

The ritual described in the Apostolic Tradition has been maintained in the East with slight modifications; but at Rome it fell into disuse, and another more elaborate form was adopted perhaps as early as the middle of the 5th century. At any rate we encounter the main prayers of the present rite in slightly modified form in the leonine sacramentary (Veronense) (946, 947; Mohlberg 199).

Consecration at Rome: 6th to 9th Centuries. Two forms of episcopal consecration are described by the Roman Ordinal, and they differ considerably from one another. One is the form for the consecration of the bishop of Rome, the pope, by the bishops of the neighboring sees, the other is that conferred by the pope himself upon those chosen for these neighboring sees. The man chosen to be bishop of Rome in these early centuries was often not a bishop at the time of his election. He was therefore consecrated at St. Peter's, and his ordination was the joint action of the suburbicarian bishops; the bishop of Albano says the first prayer (the Collect Adesto ), the bishop of Porto the second (Propitiare ). Then the deacons hold the open book of Gospels on his head while the bishop of Ostia says the prayer of consecration. The archdeacon places the pallium upon the new bishop, who then ascends his throne, gives the kiss of peace to the priests, and intones the Gloria (Ord. Romanus 40A and 40B ; M. Andrieu Les 'Ordines Romani' du haut moyen-âge 4:297, 307–308).

However, when the pope consecrated bishops for one of the dioceses of central Italy, he conferred the episcopate without the assistance of coconsecrators. The reason for this seems to be that the pope as chief bishop is considered to embody the ordo episcopalis, which in ordinary consecrations is symbolized by the presence of three bishops.

On the eve of his consecration the candidate for the episcopal office is examined by the pope in the presence of all the clergy. The consecration itself takes place on Sunday. During the Gradual of the Mass the elect goes to the sacristy, where he is vested in dalmatic, chasuble, and sandals by the archdeacon, the acolytes, and subdeacons. They then escort him back to the church, where the pope presents him to the people and invites all to join in a prayer for the elect. The Litany of the Saints is sung while the pope, the bishop-elect, and clergy lie prostrate before the altar. "When the Litany is completed," Ordo 34 says, "let them arise and let him [the pope] bless him" (40; M. Andrieu, Les 'Ordines Romani' du haut moyenâge 4:613). The blessing consists of the pope placing his hands on the elect and reciting the prayer of consecration given in the Sacramentaries. This prayer is already much longer than the one given in the Apostolic Tradition and completely different from it. Then the consecrator gives the kiss of peace to the new bishop, who in turn gives it to the other bishops and to the priests. When that is over, the pope seats him in the first rank of the bishops. At the Communion of the Mass he receives the manual of episcopal functions from the consecrator. The new bishop communicates by receiving a portion of the consecrated bread and at the same time sets aside enough for 40 days so that he may receive Communion during the time from the bread consecrated during the ordination Mass. By order of the pope he then gives Communion to the people.

Romano-Gallican Ritual: 9th to 15th Centuries. Between the ancient Roman rite of episcopal ordination, even in the somewhat developed form just described, and the modern episcopal consecration there is a vast difference. This is the result of the elaboration made by the Romano-Gallican ritual, an elaboration made by the Romano-Gallican ritual, an elaboration completed by the innovations of Duranti (M. Andrieu, Le Pontifical Romain au moyen-âge 3:311–320). The ritual of consecration underwent considerable development and addition both in the formularies used and in the individual rites that go to make up the whole. First of all the the name was changed from ordinatio episcopi to consecratio electi in episcopatum. It is beyond doubt that in time this contributed to thinking of the ordination of a bishop as in another class from that of a priest, instead of what it really is, the crowning and culmination of Holy Orders. An examination of the bishop-elect was introduced into the rite after the Collect and the ancient Roman consecration prayer expanded. In fact, the Romano-Germanic Pontifical transforms the ancient ordination prayer of the Roman rite into a consecratory Preface after the model of the Preface of the Mass, even to the dialogue at the beginning (ibid. 1:147).

The most striking innovation made in the Romano-Gallican ritual was the introduction of the anointings. While the old Roman rite was content to ask that God sanctify the elect with the dew of heaven by anointing, the new rite from beyond the Alps has the consecrator interrupt the prayer at this point to pour sacred chrism on the head of the elect, with the formula, "ungetur et consacretur caput tuum… ." This was obviously an attempt in true Gallican style to give visible expression to the words of the prayer (it was probably influenced by the contemporary practice of anointing the head of the king at his coronation). After the preface the new ritual also added the anointing of the thumbs; the 13th century papal Pontifical extended this to the whole hand (ibid 2:361). At first this anointing of the hands was done only when a man went directly from the diaconate to the episcopate; it was not repeated if the candidate was already a priest.

According to the ancient Roman tradition, the bishop-elect presented himself for ordination already invested in the insignia of his office. But outside of Rome the procedure was different; Isidore of Seville (d. 636) attests to the practice of giving the new bishop his ring and staff as symbols of his jurisdiction and his spiritual powers during the ceremony (De ecclesiasticis offciis 2.5.12; Patrologia Latina 83:783–784). The 12th-century papal Pontifical introduced the custom of handling the Gospel Book with the admonition to go and preach to the people committed to his care (Le Pontifical Romain au moyenâge 1:150).

Duranti in his turn added the words Accipe Spiritum Sanctum to the imposition of hands, the singing of the Veni Sancte Spiritus during the anointing of the hands, enthronement of the bishop, and finally the singing of the Te Deum at the end of the rite (ibid. 3:382, 383, 389–391).

The ceremony of the placing of the opened Gospel Book upon the head of the bishop-elect makes its appearance for the first time in a 6th-century Ordinal (Ordo Rom. 40 A. 5; Les 'Ordines Romani' du haut moyen-âge 4:297). At first this was confined to the episcopal consecration of the pope, but in the Gallican lands it was extended to all consecrations. The custom itself is quite ancient; it came from the East, where it is mentioned in the ritual of the 4th century Apostolic Constitutions (8.4.6; F. X. Funk, ed., Didascalia et constituiones apostolorum 1:473).

Ordination of priests and deacons. The essential part of this ceremony, the imposition of hands accompanied by a variable but appropriate consecratory formula, has been a liturgical constant throughout history. However, the surrounding ceremony has passed through three stages of development just as the ritual for the consecration of bishops.

First Stage: The Primitive Roman Ritual. This is also contained in the Apostolic Tradition (7–8; La Tradition apostolique de saint Hippolyte 20–26). The ordination takes place in the presence of the presbyterium and the assembly of the faithful during the Sunday celebration of the Eucharist. It follows the Prayer of the Faithful. For both priests and deacons ordination consists of two elements: (1) the laying on of hands, and (2) the prayer of consecration.

The bishop and all the priests present lay hands on the man who is to be ordained to the priesthood. The bishop prays that God may impart the Holy Spirit to him so that he may help and govern God's people with a pure heart. Only the bishop lays hands on the candidates for deaconship because, as the Apostolic Tradition says, he is ordained not for the priestly office but to assist the bishop in a special way. The prayer said over the ordinand asks that God will give him the Holy Spirit "of grace, solicitude and industry" so that he may serve the Church and minister at the altar in such a way that he may deserve to be promoted to a higher rank, the priesthood. The bishop is still allowed considerable freedom in the formulas to be used. He may extemporize a formula using the given text as a model, "so long as the prayer is correct and orthodox."

Second Stage: 6th to 9th Centuries: The rite described in the 7th century Sacramentaries and Ordinals took form during the 6th century. The sources for this second stage are the earlier Sacramentaries and the Ordo Romanus 34 (m. andrieu Les 'Ordines Romani' du haut moyen-âge 3:601–613).

First of all came the election of the ordinands by the clergy and the ratification of this choice by the people. Then on Monday in the Ember Week of December those to be ordained were called together by the pope; in his presence they swore an oath that they had not committed any of the crimes that would exclude them from ordination. On Wednesday they attended the pope's Mass. During the Mass a lector read the names of the candidates for priesthood and deaconship and then said the words still found substantially in the Roman Pontifical at the beginning of the ordination, only today they are spoken by the ordaining prelate: "If anyone has anything against these men, let him speak up" (Ordo Rom. 36.9; Les 'Ordines Romani' du haut moyen-âge 4:196). The same proclamation was made again on Friday.

The ordination began Saturday afternoon at St. Peter's. After the Gradual the pope called the ordinands to his throne and designated the church each priest and deacon was ready to serve. Then those to be ordained deacons, already dressed in the dalmatic, the sign of their future rank, stood with bowed heads before the pope; he invited all to prayer, and while the Litany of the Saints was sung, the ordinands prostrated on the floor. When the litany was finished, the pope placed his hands on the head of each one and blessed him (Ordo Rom. 36:18; Les 'Ordines Romani' du haut moyen-âge 4:198). This blessing included the prayer Exaudi Domine and the consecratory prayer Deus honourum dator. Then he vested the ordinands with the chasuble over the dalmatic and gave them the kiss of peace, which they in turn gave the others and then took their place beside him.

The ordination to the priesthood followed the same pattern except that the ordinands already wore the chasuble. The blessing was of course proper to the ordination to priesthood. When the pope ordained he alone imposed hands; if any other bishops ordained, the other priests present came forth and imposed hands after him. The new priests took their places in the first rank of the priests. At Communion they received the Eucharist first and, like the new bishops, had to set aside enough for 40 days' Communion.

What is immediately striking here is the extreme simplicity of the ancient Roman rite of ordinations, even though there has been some development over that recorded in the Apostolic Tradition. There is a minimum of signs (action and words), and those are extremely clear and well defined.

The Roman-Gallican Ordination Rite: 9th to 15th Centuries. The third and final stage represents a complete transformation from the ancient simplicity to an extreme complexity. This transformation was the result of the fusing of the Roman ritual with that of the Gallican ritual of ordination, a fusion reached in the 10th-century Mainz Romano-Germanic Pontifical. This new composite rite reached Rome about the year 1000 and in the course of the 13th century was further modified by the additions of Duranti. What we have today is therefore the Romano-Gallican ritual as amended by Duranti.

In the new ritual for the ordination of priests the bishop first enquired about the fitness of the candidate and tested his willingness to receive the priesthood and remain in it and obey the bishop. After the prayer of consecration, Emitte quaesumus, the new priest was clothed in priestly vestments (stole and chasuble) with appropriate formulas. The prayer Deus sanctificationum was added to the ancient Roman prayers. Some scholars believe that this added prayer was the essential formula of the older Gallican ritual before it was fused with the Roman rite. The new priest's hands were anointed with holy oil and he was presented with the chalice and paten containing the wine and the bread. The words Accipe potestatem accompanied this traditio instrumentorum. The ordination concluded with the special blessing Ut sitis benedicti in ordine sacerdotali now given at the end of Mass.

There is a different emphasis in this new rite. While the ancient Roman ordination prayer emphasized the fact that the newly ordained entered the presbyterium and became the coworker of the bishop, the new addition underscored the doctrine of the sacrificing priesthood and saw the priest primarily as celebrant of the Mass. While something could be said in favor of these innovations taken singly, the general effect in the eyes of discriminating people was to burden heavily a rite that had already departed considerably from the simplicity and sobriety of the ancient Roman ritual.

All these additions had entered into the Frankish service books in the course of the 9th century from various sources. The anointing of the hands, for example, appeared for the first time in the Missale Francorum (6th–7th century) that originated in Poitiers (8.33; Mohlberg 10). At first chrism was used for this anointing, but by the 13th century the oil of the catechumens had replaced the chrism, at least in Rome. The present custom was definitely fixed by Duranti. The presentation of chalice and paten containing unconsecrated bread and wine, which caused so much discussion among theologians in later times, arose during the 9th century in Gallican lands. It was accepted by the Mainz Pontifical in 950 and from that passed into all subsequent Roman books.

From Duranti come most of the rites added at the end of the present ordination Mass: the antiphon Jam non dico vos, the recitation of the Apostles' Creed, the final imposition of hands with Accipe Spiritum Sanctum; quorum peccata retinueris …, the unfolding of the chasuble, the promise of reverence and obedience, and the final admonition Quia res quam tracturi estis. Concelebration by the newly ordained with the bishop comes form the 13th century. Although Duranti spoke only of a silent optional concelebration, the present practice was already established in the 13th-century Pontifical of the Roman Curia.

The ordination to the diaconate underwent a parallel development to that of the priesthood in the medieval Romano-Gallican ritual. Like the priests, deacons were clothed in the vestments of their office after the prayer of consecration; they received the book of the Gospels as the symbol of their office as heralds of the Gospel. The ordination ended with the prayer Domine sancte spei fidei … , which is found originally in the Missale Francorum (7.26; Mohlberg 7); it may have been the consecration prayer of the old Gallican ordination rite.

In the modern ritual of ordination of deaconship is found once again the influence of Duranti. He added to what was in the Romano-Gallican ritual, modified it, and changed it in many details. He added the opening instruction on the duties of deacon. He made the already existing prayer of consecration into a preface like the Preface at Mass, with introductory dialogue and Vere dignum. Moreover, he introduced the formula Accipe spritum sanctum.

Subdiaconate. Here again we have a rite that from original simplicity reached great elaborateness, until its suppression by Pope Paul VI in 1972. Until the later part of the 12th century, in fact, the subdiaconate was considered a minor order, and so the ritual for the ordination of subdeacons was almost like that for minor orders. Thus, according to the Apostolic Tradition (13; La Tradition apostolique de saint Hippolyte: Essai de reconstitution 32) he received no imposition of hands but was simply nominated to assist the deacon. In the 6th century we find that there was a ritual for his ordination consisting of the delivery of an empty chalice (John the Deacon, Epist. ad Senarium 10; Patrologia Latina 59:405). Then the 8th-century Roman Ordinal 34 says that he first took an oath that he had not committed any crime that would bar him from orders. Upon this he received the chalice and the same blessing that was given to the acolytes (Les 'Ordines Romani' du haut moyen-âge 3:604).

Like the other ordination rituals, that for subdeacons was more fully developed in the Gallican lands. There the 6th-century apocryphal document known as the Statutua Ecclesiae Antiqua inspired the Frankish Sacramentaries and their ordination rituals. We find that in the Gallican rite the archdeacon presents the subdeacon with a cruet of water and towel, in addition to the challice presented by the bishop. The Missale Francorum (6.17; Mohlberg5) is the first to provide a formula to go with the giving of the chalice; it is much longer than the modern form, though it begins with the same words Vide cujus ministerium tibi traditur …. The Romano-Germanic Pontifical has a developed rite similar to that for the ordination to minor orders.

The changes in the rite made during the 13th century had as their obvious purpose to give more dignity to the subdiaconate. Again most of these changes were the work of Duranti, who either invented or popularized the investiture with amice, tunic, and maniple; composed the instruction about the liturgical duties of the subdeacon; and inserted the delivery of the Epistle book. What is more, he advanced the singing of the Litany of the Saints so that it would include the candidates for subdeaconship as well as for deaconship and priesthood.

The effect of all this was to make the ordination of the subdeacon superficially similar to the ordination of priests and deacons. But a closer look at the rite reveals the absence of the imposition of hands and the consecratory preface, which, of course, is what really makes the difference. Strangely enough, Duranti did not include the admonition to observe celibacy. This was added only in the 15th-century Roman Pontifical, long after his time.

Minor orders. The ordination ritual for each of the historical minor orders, before Pope Paul VI suppressed them in 1972, was very simple in comparison with that of the major orders: (1) an admonition concerning the duties of that office, (2) the presentation of the instruments proper to each order together with a formula indicating the power thus conferred, and (3) a concluding prayer begging God's blessing. Nevertheless this ceremonial is a development of the original rite.

While the third prayer of the ancient form of the Solemn Prayers on Good Friday gives the full list of minor orders (with the addition of subdeaconship, which was considered a minor order until the 12th century), the medieval Roman Ordinals speak only of the ordination of lectors, acolytes, and subdeacons—an indication that the other minor orders had fallen into disuse by the middle ages.

Lectors were usually young boys. If a father wanted to offer one of his sons to be a lector, he had to instruct the lad in reading and then propose him to the pope as a candidate. On a prearranged day he was tested by being made to read a selection at the night vigil. If he passed the test he was then and there ordained a lector by what is surely the shortest ordination formula on record. The pope blessed him with the words "With Blessed Peter the Apostle the Blessed Paul the chosen vessel interceding for you, may the Lord save and protect you and bestow a learned tongue upon you" (Ordo Rom. 35.4; Les 'Ordines Romani' du haut moyen-âge 4.33).

Acolytes were ordained during Mass while bishops and priests were distributing Communion to the people. Since their principal function was to carry the Eucharist to the absent and present the consecrated bread to the priests for the fraction of the Host during Mass, the presentation of the sacculum, or little bag to carry the Eucharist, was an important part of the ordination rite. The candidate was first vested in chasuble and stole, then presented to the pope who gave him the sacculum. He received this in his hands, which were covered with the folds of the chasuble. Then he prostrated before the pope, who said the blessing over him (Ordo Rom. 35.8; Les 'Ordines Romani' du haut moyen-âge 4:34).

This ritual for the minor orders was much developed by the Romano-Germanic Pontifical, which also revived the other minor orders that had fallen into disuse, porter and exorcist. Already there was a tradition in the Frankish lands of such ordinations as in the Missale Francorum (2–5; Mohlberg 4). This Gallican ritual was in turn derived ultimately from the famous apocryphal work the Statuta ecclesiae antiqua (Les 'Ordines Romani' du haut moyen-âge 3:615–619), which originated in southern France at the beginning of the 6th century. These Gallican practices found their way into the Romano-Germanic Pontifical and from that into the Roman Pontificals of the Middle Ages. Duranti's only contribution was to enlarge the admonition given at the beginning of the ordination to each order.

Impact of Vatican II. The main impetus for the current reform of ordination rites for bishop, priest, and deacon, as well as the new rites for the institution of readers and acolytes was given by Vatican II. The Constitution on the Sacred Liturgy, Dec. 4, 1963, stated (par. 76): "Both the ceremonies and texts of the ordination rites are to be revised." This revision deals with reform of the Roman Pontifical of Pope Clement VIII (d. 1605), promulgated in 1596. As far as ordinations are concerned, this Pontifical remained basically unchanged until the recent reforms.

Prior to the more complete reform of the ordination rites in 1968 there were several intermediate steps. A revised Pontifical was issued by Pope John XXIII on Feb. 28, 1962, in which there were no significant changes. The next was the translation of the liturgical texts into the vernacular, approved by the U.S. National Conference of Catholic Bishops on Aug. 27, 1965, and confirmed by the Apostolic See on July 14, 1967. The vernacular rites of ordination and episcopal consecration were issued by the Bishops' Committee on the Liturgy, Sept. 12, 1967, in accord with the above authorization. This was simply a translation of the existing rites contained in the then current Pontifical. This edition also included several appendixes containing excerpts from the Ritus Servandus in Celebratione Missae (March 7, 1965), giving the rubrics for concelebration: a shortened Litany of the Saints, translations of the Veni, Creator Spiritus and Te Deum, and two additional Hanc Igitur for episcopal consecration in English translation.

On June 18, 1968, in the Apostolic Constitution Pontificalis Romani Recognitio, Pope Paul VI approved the new rites of ordination for bishop, priest, and deacon and decreed that these rites supercede the ordination rites in the Roman Pontifical. In this decree, Pope Paul stated that "the greatest attention must be paid to the important teaching on the nature and effects of the sacrament of Order which was proclaimed by the Council." The Council document stated that the liturgy should express this doctrine in its own way: "… the texts and rites should be drawn up so that they express more clearly the holy things which they signify; the Christian people, so far as possible, should be enabled to understand them with ease and to take part in them fully, actively, and as befits a community" (Const. on Sacred Liturg. 21).

The accomplishment of this aim is evident in the introductory instructions for the ordination rites. In each instance, it is emphasized that the ordination should always take place at a time and place when a large number of the faithful can be present and participate, e.g., a Sunday or holyday. It is also suggested that the sanctuary be so arranged that the faithful may have a clear view of the liturgical rite and participate more fully.

The communal nature of the ordination rite is also highlighted by full participation by all in the exercise of their respective Order. All bishops and assisting priests are encouraged to concelebrate with the principal consecrator, and when a bishop is ordained in his own church the principal consecrator may invite the bishop-elect to preside over the Eucharistic liturgy. In the ordination of priests, the ordinandi are to concelebrate their ordination Mass with the bishop; deacons are also directed to exercise their office in the rite. In all instances, the people are encouraged to participate fully.

Ordination of a bishop. The Mass begins with the traditional procession into the church. The bishop-elect is vested in all the priestly vestments as well as pectoral cross and dalmatic. There is no administration of the oath of allegiance to the Holy See. After the Gospel, the bishop-elect is presented to the principal consecrator by one of the priests. The latter reads the Apostolic Mandate. At the conclusion of the reading, the assembly gives its consent according to local custom (usually applause). The principal consecrator then addresses an instruction to the people, clergy, and finally the bishop-elect. He may use the instruction in the rite or one of his own composition. This instruction, although similar to that found in the Pontificale Romano-Germanicum, is a new redaction reflecting the theology of Orders of Vatican II. Emphasis is given the Church as the people of God, as well as the hierarchal and collegial aspects of its nature. The bishop is to preach the word; form his flock in holiness; lead as one who serves; pray and offer sacrifice for his people; love as a father and brother the priests and deacons, his partners in the ministry, the poor and infirm, the strangers and aliens.

The examination of the bishop-elect is more radically altered. Greater emphasis is placed on the ancient practice of the bishop-elect being examined in the presence of the people. Much of the duplication is eliminated; its content is more scriptural than formerly. There is also greater emphasis upon collegiality and cooperation with the people and the presbyterate.

The litany is preceded by an invitation to prayer in bidding-prayer form. The shorter form of the revised litany is used and it is not interrupted for the special blessing of the bishop-elect formerly inserted in the litany. The litany is concluded with a collect of Gelasian origin.

The rite is further clarified by the introduction of the imposition of hands independently of the imposition of the book of Gospels. The principal consecrator and all the consecrating bishops impose their hands in silence. Only then is the book placed upon the head of the bishop-elect, where it is held by two deacons until the prayer of consecration is completed.

At this point the most radical of the changes takes place. The former prayer of consecration which is of Gallican origin gives way to the ancient prayer found in the Apostolic Tradition. This restores the most ancient of the known consecration prayers in the Church, one which has been maintained continuously in Coptic and West Syrian liturgies. As a result, a more primitive concept of the office of bishop emerges, placing greater emphasis on his role as shepherd-leader among his people.

Another feature of the reform of the consecratory prayer has to do with clarity and emphasis. No longer is there an introductory dialogue and preface; but, more importantly, there is no interruption of the consecratory prayer for the anointing of the head of the bishop-elect. The anointing is delayed until the prayer is concluded. The anointing of the hands of the bishop-elect is omitted entirely, and there is a considerable simplification of the presentation of the episcopal insignia.

After the newly ordained bishop is seated (in a considerably modified ceremony), the concelebration of Mass continues with the liturgy of the Eucharist at which the new bishop, if he be the ordinary, may be invited to preside. There is the traditional blessing of the assembly by the new bishop, a final blessing in the form of a solemn prayer over the people, and the procession from the church.

Ordination of a presbyter. The rationale for the reform of this rite is well stated in the decree Pontificalis Romani Recognitio: "… it seemed necessary to restore the entire rite, … to greater unity and to express in sharper light the central part of the ordination … the imposition of hands and the consecratory prayer."

The reformed rite is not unlike the ordination of a bishop through the liturgy of the word. The ordination per se begins, after the Gospel has been proclaimed, with the call and presentation of the candidates and the consent of the people.

The first change is found in the instruction to the people and candidates, and the examination of the candidates. Although both have structural origins in the Pontificale Romano-Germanicum and the Pontificale Durandi, they are updated to reflect the theology of the presbyterate enunciated at Vatican II. Clear emphasis is given to the unity of the presbyterate with Christ as teacher, priest, and king in the building up of the Church as the people of God, the body of Christ, and the temple of the Holy Spirit. Emphasis is also given to the office to preach the Gospel, to shepherd the faithful, and to celebrate the worship of God as priests of the New Testament. A new element is inserted at this point requiring the examination of the candidate and exacting a promise of obedience. Both have their origin in the Pontificale Romano-Germanicum and the Pontificale Durandi.

The reformed litany is introduced and concluded with a type of bidding prayer and collect from the Gelasian and the Verona Sacramentaries. The imposition of hands by the ordaining bishop and the presbyters is done in silence and is followed by a revised prayer of consecration, also of Gelasian origin. Only the words of the conferral of the "dignity of the presbyterate" remain the same. Again, the dialogue and preface are omitted.

Following the consecratory prayer there is considerable simplification: investiture in stole and chasuble does not involve the ordaining bishop; the anointing of the hands is simplified and introduces a new prayer for the anointing, of Gallican origin; and there is no transmission of instruments.

The ordination Mass continues with the liturgy of the Eucharist. Other elements deleted from the reformed rite include the formal profession of faith, the ceremony extending the power to forgive, and the final admonition.

Ordination of a deacon. "In the lower grade of the hierarchy are deacons on whom hands are imposed 'not for the priesthood, but for the ministry' [Constitution of the Church of Egypt, 3.2]. Strengthened by sacramental grace, they serve the People of God in the diaconia of liturgy, word, and charity, in communion with the bishop and his presbytery" [Lumen gentium par. 29].

Few changes were made in the ordination rite for deacons. The format follows the changes noted in the rites for bishop and presbyter. Following the proclamation of the Gospel, there is the usual call and election followed by the instruction. This instruction is adapted from that of the Pontificale Durandi and incorporates elements from Vatican II documents. The examination of the candidates and the promise of obedience are new and quite similar to those found in the ordination of presbyters.

As in the other rites the litany is introduced and concluded with similar prayers of Gelasian origin. The laying on of hands is done in silence and separately from the consecratory prayer; apart from a few deletions, it remains practically the same as the former rite.

The investiture with the stole and dalmatic is simplified and done without accompanying prayers. Only the presentation of the book of Gospels retains a ceremonial action, but with a new prayer from the Pontificale Romano-Germanicum.

The ordination Mass is concluded with the liturgy of the Eucharist, the new deacons fulfilling their Order by assisting the ordaining bishop.

See Also: acolyte; bishop (sacramental theology of); deacon; deaconess; lector; porter; priesthood; subdeacon; tonsure.

Bibliography: m. andrieu, "Les Ordres mineurs dans l'ancien rit romain," Revue des sciences religieuses 5 (1925) 232–274. b. kleinheyer, Die Priestweihe im römischen Ritus (Trier 1962). g. ellard, Ordination Anointings in the Western Church before 1000 A.D. (Cambrige, Mass. 1933). w. m. abbott, ed., The Documents of Vatican II (New York 1966), Dogmatic Constitution on the Church Lumen Gentium pp. 14–96; Constitution on the Sacred Liturgy Sacrosanctum Concilium pp. 137–178. j. deshusses, ed., Le Sacramentaire Gregorien, "Spicilegium Friburgense" v. 16 (Fribourg 1971); j. deshusses, Ephemerides liturgicae v. 83 (1969) 3–98; Maison-Dieu 98 (1969) 63–142; 102 (1970). h. lietzmann, ed., Das Sacramentarium Gregorianium, Liturgewissenschaftliche Quellen und Forschungen, heft. 3 (Münster 1921). l. c. mohlberg, ed., Liber Sacramentorum Romanae Aeclesiae Ordnis Anni Circuit, Rerum Ecclesiasticarum Documenta, series major, fontes 4 (Rome 1960); Missale Francorum, Rerum Ecclesiasticarum Documenta, series maior, fontes 2 (Rome 1957). National Conference of Catholic Bishops, The Rites of Ordination and Episcopal Consecration (Washington, D.C. 1967); The Ordination of Deacons, Priests, and Bishops, provisional text (Washington, D.C. 1973). paul vi, "Constitution Apostolique 'Pontificalis Romani,"'; Maison-Dieu 94 (1968) 179–189; "Ad Pascendum," Pope Speaks 17 (1972) 234–240; "Ministeria Quaedam," Pope Speaks 17 (1972) 257–261. h. b. porter, The Ordination Prayers of the Ancient Western Churches, Alcuin Club Collections, no. 49 (London 1967). d. n. power, Ministers of Christ and His Church (London 1969). a. m. rouget, "Les nouveaux rituel d'ordination," Maison-Dieu 94 (1968) 63–142. p. f. bradshaw, Ordination Rites of the Ancient Churches of East and West (New York 1990). j. f. puglisi, The Process of Admission to Ordained Ministry: A Comparative Study, 2 vols. (Collegeville, Minn. 1996–99).

[w. j. o'shea/

j. d. shaughnessy/eds.]