Liturgical Rites:  Profession

TABLE OF CONTENTS:

Note:

Various texts (scripture readings, alternate ways of handing over the signs of first profession, the general intercessions or prayers of the faithful for use according to choice, alternate prayer of blessing or consecration of the professed, alternat formulae for blessings at the end of Mass of profession) are found in the "Order for Religious Profession" (OPR), established and promulgated by a decree of the Sacred Ecumenical Council Vatican II on the authority of Pope Paul VI, editio typica, Vatican polyglot Editions, 1975, (p. 40-45; 83-94).  Prayers for Masses are also found here.

INTRODUCTION

CONGREGATION FOR DIVINE WORSHIP

Prot. 672/87

THE ORDER OF PREMONTRE

At the request of Rt. Rev, Marcel L. van de Ven, Abbot General of the Order of Premontre, in a letter of April 27, 1987, by virtue of faculties granted to this Congregation by His Holiness Pope John Paul II, we willingly approve and confirm the proper text of the Order of Religious Profession, written in Latin and attached to this Decree.

When the text is printed, mention is to be made of the confirmation granted by the Apostolic See. Moreover, two copies of the printed text are to be transmitted to this Congregation.

Anything contrary to this notwithstanding.

Given at the offices of the Congregation for Divine Worship, May 7, 1987.

(+Virgil Noe)

Titular Archbishop of Voncarien.

Secretary

(Sergius Bianchi)

Official

i.

By the sacred bond of religion, many faithful, called by God, are consecrated to the service of the Lord and the good of humanity, and are led to follow Jesus Christ more closely by the observance of the evangelical counsels.[1] This is done so that the grace of Baptism may bear more abundant fruit in them.[2] (=OPR 1)

ii.

Holy Mother Church has always held in high esteem religious life, which, under the guidance of the Holy Spirit, has taken on many forms over the course of the centuries; [3] the Church raised it to the dignity of a canonical state and approved many religious families which it guards with prudent laws.[4]

The Church accepts the vows of those making profession, by its public prayer seeks help and grace from God, commends them to God, and bestows on them spiritual blessings, adding their offering to the Eucharistic Sacrifice.[5] (=OPR 2)

II.

CONCERNING THE RITES WHICH ACCOMPANY THE STEPS OF

RELIGIOUS LIFE

iii.

The steps by which religious in our Order vow themselves to God and the Church are: novitiate, first profession and solemn profession. (cf. OPR 3)

iv.

The novitiate, from which life in the canonry begins,[6] is a time of testing for both the novice and the religious family. In the beginning of the novitiate, the rite is carried out by which the grace of God is sought that his particular aim may be achieved by the confreres. This rite, by its nature, ought to be serious and concise, reserved to the members of the canonry. It ought to be done outside Eucharist. (cf. OPR 4)

The religious habit may be given within the rite of initiation into religious life, according to the custom of our Order. Likewise, it is highly recommended that the Rule of St. Augustine and the Constitutions of our Order also be given.

v.

First profession follows, by which the novice promises before God and the Church to follow the evangelical counsels by means of temporary vows. Professing temporary vows can be during Eucharist, but with no special solemnity. The rite of first profession provides for some symbols of religious life to be handed over. (cf OPR 5)

vi.

A lawful amount of time having elapsed, solemn profession takes place, by which the religious binds himself perpetually to the service of God and the Church. By solemn profession, Christ is represented joined with his spouse the Church in an unbreakable bond.[7]

The rite of solemn profession should be done with appropriate solemnity, within the Eucharist, and convenient for the confreres of the canonry and for a gathering of the faithful.[8]

These are its parts:

1. The call of or request from those to be professed, which can, if warranted, be omitted.
2. A homily or address, by which the people and those to be professed are instructed about the worth of religious life.
3. The examination, by which the prelate or celebrant asks of those to be professed whether they are prepared to vow themselves to God and to seek perfect charity, according to the Rule of St. Augustine and the Constitutions of our Order.
4. The litany, by which prayer is directed to God the Father, and the intercession of the Blessed Virgin Mary and all the Saints is sought.
5. The profession, which is done before the Church, one's own prelate and the people being witnesses.
6. A solemn blessing or consecration of the professed, by which Holy Mother Church confirms the religious profession by a liturgical consecration, beseeching the heavenly Father to pour out the gift of the Holy Spirit abundantly on the professed.
7. The rite of solemn profession is completed by incorporation of the professed into his own canonry and into our Order. (cf. OPR 6)

vii.

For the renewal of vows, for those whom the law provides, the liturgical rite is pertinent, but without any solemnit~ If it isjudged opportune to renew vows publicly on particular anniversaries, e.g., the 25^th or 50^th year of religious life, the rite for renewal of vows, suitably adapted can be used.

viii.

These rites, since each has its own character, demand that each has its own celebration, and therefore, putting them into the same liturgical action is prohibited. (=OPR 8)

CONCERNING THE MASS TO BE USED IN THE RITE OF RELIGIOUS PROFESSION

ix.

Whenever religious profession, especially solemn, is celebrated within Eucharist, it is fitting to use one of the ritual Masses "on the day of religious profession," found in the Roman Missal. If the day is a Sunday in Advent, Lent, some solemnity of Eastertide, Ash Wednesday or any day in Holy Week, the Mass of the day is celebrated, observing as much as possible, the proper formulas in the Eucharistic Prayer and the final blessing. (=OPR 9)

x.

Since the liturgy of the Word has a great power in the celebration of profession, capable of illustrating the nature and duties of religious life, when the Mass "on the day of religious profession" is forbidden, it is permissible to take one reading from those found in that particular set of readings; exceptions are the Sacred Triduum, the solemnities of the Nativity of the Lord, Epiphany, Ascension, Pentecost, and the Body and Blood of Christ, or on other solemnities of obligation. (=OPR 10)

xi.

White vestments are to be used at the ritual Mass "on the day of religious profession." (=OPR 11)

IV.
CONCERNING ADAPTATIONS IN OUR ORDER

After the Order of religious profession, promulgated in 1970 (which was again printed and amended in 1975), it was adapted for use in Premonstratensian communities by the decree of our canonical Premonstratensian Order, "The Rite of Profession," on February 2, 1970. In 1981, the proposed adaptation was sent to the Sacred Congregation, but rejected by the Congregation (Prot. n. CD 1610/81) Another adaptation was made according to the principles from the Sacred Congregation. The Roman Order of eligious Profession was to be accepted as the principle source, as far as the structure and content were concerned, inserting there only those elements proper to our canonical tradition, so that the nature and spirit of our Order might better be discerned. Therefore, we humbly request that this adaptation be confirmed with the approval of the Sacred Cor.grcgation so that it may be promulgated in our canonical Premonstratensian Order.

The Premonstratensian Liturgical Commission
(cf. OPR 12-15)

Editor's Notes: This English translation uses the texts from the approved ICEL translation, except for those sections which are proper to our Order, e.g., the formula of profession (cf. The Rite of Religious Profession, ICEL Text, USCC, Washington, D.C., 1989. Used with permission). Those sections of the Latin text which refer only to our Sisters were not translated into English. The reference OPR/F is to the Order of Religious Profession for Sisters.

- - - - - - - - - - - - - - -

Preface:

[1] Cf. Lg. n. 43; Pc. n. 1.

[2] Cf. Lg. n. 43.

[3] Cf. Lg, n. 33; Pc, n. 1.

[4] Cf. Lg n. 45: PC. n. 1.

[5] Cf. Lg, n. 1.5

[6] Cf. Congregation for Religious and Secular Institutes, the Instruction Renovationis Causa. Jan. 6. 1969, n. 13. AAS 5.61 (1969), p. 113.

[7] Cf. Lg, n. 44.

[8] Cf. Sc, n. 80

<<end of Rites, Preface and Introduction>>

INITIATION INTO RELIGIOUS LIFE

1. On the day when the canonical novitiate begins, it is fitting that there should be a ceremony to aks God's grace for achieving the special purpose of the novitiate. (=OPR I)

2. It is forbidden to perform the rite of initiation during Mass. (=OPR 2)

A DESCRIPTION OF THE RITE

BEGINNING OF THE RITE

6. The rite may appropriately begin with a greeting by the prelare or the singing of a psalm or other suitable hymn. (cf. OPR 6)

7. Then the prelate asks the postulants what they seek in these or similar words:

Dear sons (brothers), what do you ask from us?
The postulants reply together in these or similar words:
We wish to try your way of life, and are willing to be tested ourselves, that we may follow Christ wholeheartedly in this canonry of N,
Or:
The mercy of God, and yours, Father, and the companionship of this Church.

The prelate replies:
May the Lord grant you His help,
Or:
May the One who has begun the good work in you bring it to fulfillment before the day of Christ Jesus.
All
Amen. (cf. OPR 7)

8. The questioning may be omitted, and the requestfor admission may take place as follows: one of the postulants, facing the prelate and community, speaks in the name of all.

Drawn by God's mercy, we have come here to learn your way of life. We ask you to teach us to follows Christ crucified and to live in poverty, obedience and chastity. Teach us to persevere in prayer and penance, in the service of the Church and of humankind, Teach us to be one with you in heart and mind. Help us to live out the Gospel every day of our lives. Teach us the Rule of our holy Father Augustine and help us to learn to love our brothers as Christ commanded us.

Or similar words, expressing the aspirations and thoughts of the postulants.
The prelate replies in these or like words.

May God in His mercy be with you always and may Christ our Teacher grant light to us all. May the One who has begun the good work, bring it to fulfillment before the day of Christ Jesus.

All

Amen. (cf. OPR 8)

9. After the questioning or request for admission, the religious habit may be given. In the meantime, the schola, as appropriate, intones an antiphon.

Then, where it is customary, the novices approach the prelate, who gives each a copy of the Rule and the Constitutions, with these or similar words:

Receive the Rule of our holy Father Augustine and the Constitutions of our Order, which are to us both leaders and companions.

Then, where it is customary, a religious name is given.

10. Then the prelate says:

Lord God, you give us the desire to hear your call, Listen favorably to the prayers of your servants, N and N, who desiring to serve you more perfectly, ask to join our community. Grant that our life in common may become a communion of love.

We ask this through Christ our Lord.

All

Amen, (cf. OPR 9)

CELEBRATION OF THE SACRED WORD OF GOD

11. Suitable texts from holy Scripture are then read, with appropriate responsories (cf. OPR Appendix; OPR 10)

12. At their conclusion, the prelate addresses the community and the postulants an the meaning of religious life and the spirit of our Order, or reads an appropriate chapter of the Rule. (cf. OPR 11)

CONCLUSION OF THE RITE

13. The rite fittingly concludes with the general intercessions or prayer of the faithful and the Lord’s Prayer, to which can be added:

Lord God, you call us to your service and inspire us to hear your call. These brothers of ours desire to test our way of life. Help them to know what you ask of them and strengthen us ail in your service.

We ask this through Christ our Lord.

All

Amen. (cf. OPR 12)

14. Afterwards, the prelate entrusts the newly admitted novices to the care ofthe novice master and, with hisfellow religious, fraternally greets them according To local custom. Meanwhile, an appropriate song or canticle of praise is sung. (cf. OPR 13)

15. The rite of initiation can also be carried out during Lauds or Vespers. In this case, after the psalmody is completed, the rite ofinitiation is carried out A readingfrom the holy Scripture is added(n. II) and a homily (n. 12). Having sung the Canticle (Benedictus, Magnificat) with its antiphon, the rite concludes with the general intercessions or prayer of the faithful and the Lord's Prayer, to which can be added the prayer noted above in n. 13.

CHAPTER II

THE RITE OF FIRST PROFESSION DURING MASS

16. The rite described in this chapter rakes place during Mass. it may be used onlyfor those religious who make rheirfirstprofession upon successful completion of the novitiate (Cf. Preface, n. 5). (=OPR 14)

17. The Mass may correspond to the liturgy of the day, or the ritual Mass for the day of first profession may be used, in accordance with the rubrics. (cf. Preface, nn. 9-11) (=OPR 15)

18. The prelate properly presides at the Eucharistic Sacrifice. (cf. OPR 16)

19. Religious profession ordinarily takes place at the chair; all is prepared in the sanctuary so that the whole liturgical action can be seen by all. (cf. OPR 17/19)

20. Enough bread and winefor consecration should be preparedfor the ministers, those making profession, and their parents, relatives, and fellow religious. if only one chalice is used, it should be sufficiently large. (cf. OPR 18)

THE ENTRANCE RITE

21. The procession approaches the altar in the usual way; those to be professed, may fittingly join the procession, accompanied by their master. (cf. OPR 20/23)

22. When they come to the sanctuary, all make the customary reverence to the altar and go to their places, and Mass follows. (cf. OPR 2:/29)

THE LITURGY OF THE WORD

23. The liturgy of the Word takes place as usual, except:

a) The readings may be taken from the Mass of the day or from the texts found in the appendix (cf. Preface 9-10).

b)    The profession of faith may be omitted, even if prescribed by the rubrics of the day. (=OPR 22).

RELIGIOUS PROFESSION - CALLING or REQUEST

24. After the Gospel, all sit. Those to be professed stand. Then according to choice or as circumstances demand, the deacon or novice master calls those to be professed by name, each one responding:

Present or Behold, Lord, you have called me or some similar response (cf OPR 23)

25. The prelate then questions those to be professed in these or similar words:

My dear brothers (sons), what do you ask of God and of His holy Church?

or

What do you seek?

Those to be professed reply together in these or similar words:

The mercy of God and the grace of serving him more perfectly in our canonry.

Or:

The mercy of God and yours, Father, and the companionship of this community.

All the confreres respond:

Thanks be to God or some other fitting response. (cf. OPR 24)

26. The calling by name and the questioning by the prelate may be omitted; a request by those to be professed may take their place. For example, one of those to be professed may stand facing the prelate, and say, in the name of all, these or similar words:

With the help of God, we N and N have studied the Rule of our holy Father Augustine and have lived among you as brothers for the time of probation. Father Abbot (Prior), we now ask to be allowed to dedicate ourselves to God and His Kingdom by making holy profession in the Church of N.

All the confreres reply:

Thanks be to God or in some other fitting way. (cf. OPR 25)

HOMILY OR ADDRESS

27. Those to be professed then sit and listen to the homily or address, which should develop the scriptural readings and the theme of religious profession as God's gift and call for the sanctification of the chosen and for the good of the Church and the whole family. (=OPR 26)

EXAMINATION

28. After the homily, those to be professed rise, and the prelare questions them on their readiness to dedicate themselves to Cod and to seek perfect charity according to the Rule of St. Augustine and the Constitutions of our Order.

The prelate asks them:

Do you remain steadfast in your desire?

Those to be professed reply.

Yes, Reverend Father.

The prelate adds.

Therefore, it is necessary for you to renounce the world and promise obedience,

chastity, poverty and the common life for 3 years (or for . . . )

After this, the prelate takes the joined hands of one after another of those to be professed into his own hands and the one professing, kneeling before the prelate, audibly reads the text which he wrote out beforehand:

I renounce the world, and I promise a conversion of my ways and life in community, especially in poverty, consecrated celibacy and obedience, according to the Rule of St. Augustine and the Constitutions of our Order, to you, Father (Abbot) and to the brethren for three years (or for . . .)

Then the prelate adds.

May the One who has begun the good work in you bring it to fulfillment before the day of Christ Jesus.

And all respond

Amen.

Or 28 alternative:

The prelate questions them, saying:

My dear sons (brothers), by water and the Holy Spirit you have already been

consecrated to God's service; are you resolved to unite yourselves more closely to

Him by the new bond of religious profession?

Those to be professed respond together:

I am.

Then the prelate confirms their desire in these or similar words:

May Almighty God grant you His grace to fulfill what you resolve.

Or:

May the One who has begun the good work in you bring it to fulfillment before the day of Christ Jesus.

All:

Amen.

I renounce the world, and I promise a conversion of my ways and life in community, especially in poverty, consecrated celibacy and obedience, according to the Rule of St. Augustine and the Constitutions of our Order, to you, Father (Abbot) and to the brethren for three years (or for . . .) (cf.OPR 27-30)

29. Afterwards, each one signs the formula of profession with his name and surname and hands it signed to the prelate, who also signs it.

30. (Refers to Sisters, cf. OPR/F 34)

CONCLUSION OF THE RITE OF PROFESSION

31. The rite fittingly concludes with the general intercessions or prayer of the faithful; the formula found in the Appendix of the OPR can be used. (cf OPR 36)

THE LITURGY OF THE EUCHARIST

32. During the offertory song, some of the newly professed religious may bring the bread, wine and water to the altar for the Eucharistic Sacrifice. (=OPR 37)

33. If it seems opportune, the prelate offers the sign of peace to each of the newly professed in the usual way. (cf. OPR 38)

34. After the prelate has received the Body and Blood of Christ, the newly professed religious come to the altar to receive Conlmunion which may be given to them under both Species. Then their parents, relatives anclfellou' religious may receive the Eucharist in the same manner. (cf. OPR 39)

CHAPTER III

THE RITE OF FIRST PROFESSION OUTSIDE MASS

35. Although first profession is usually done during Mass, in extraordinary circumstances and for a persuasive reason (e.g., when on the same day there is solemn profession within Mass), first temporary profession can take place during either Lauds or Vespers.

In which case: having completed the psalmody, the rite of profession follows, as in "The Rite of First profession within Eucharist," starting with the reading from Sacred Scripture (see nn. 23, ff). The remainder of the Liturgy of the Hours follows with the general intercessions, etc.

 CHAPTER IV

SOLEMN PROFESSION DURING MASS

 36. It is fitting that the rite of profession by which a religious binds himself to God forever should take place on a Sunday or a Solemnity of the Lord, the Blessed Virgin Mary, or one dedicated to our Fathers Saints Augustine or Norbert. (cf. OPR 40)

37. The rite of solemn profession takes place separately from other rites of profession (cf. Preface, n. 8). (=OPR 41)

38. Notice of the day and hour should be given to thefaithful in good time so that they may attend in greater numbers. (=OPR 42)

39. The Mass is that of the liturgy of the day, or the ritual Mass for the day of solemn profession may be used, in accordance with the rubrics (cf. Preface, nn. 9-11). (=OPR 43)

41. Ordinarily, profession takes place in the principal church of the canonry, except for a serious reason. (cf. OPR 45)

42. As the nature of the rite demands, the whole liturgical service should be celebrated with fitting solemnity, but any appearance of lavishness unbecoming to religious poverty should be avoided. (=OPR 47)

43. Solemn profession, according to the canonical tradition, is done at the altar. All should be so arranged that the whole liturgical action can be well seen by everyone. (cf. OPR 48)

44. Enough bread and wine for consecration should be preparedfor the ministers, those making theirprofession, and their parents, relatives, andfellow religious. If only one chalice is used, it should be sufJiciently large. (= OPR 49)

THE ENTRANCE RITE

45. The procession moves to the altar in the usual way. Those to be professed may fittingly join in the procession, accompanied by their master. (cf.OPR 51)

THE LITURGY OF THE WORD

46. The liturgy of the Word takes place as usual, except:

c)  The general intercessions in theform customarily used during the celebration of Mass are ommitted (cf. n. 55). (cf. OPR 52)

RELIGIOUS PROFESSION - CALLING OR REQUEST

47. After the Gospel, all sit; those to be professed stand. Then according to choice or if circumstances demand, the deacon or master calls those to be professed by name, each one responding:

Present or Behold, Lord, you have called me or some similar response.(cf.OPR 53).

48. Then the prelate questions them in these or similar words:

Dear sons (brothers), what do you ask of God and of His holy Church?

We ask for perseverance in God's service and in our canonry all the days of our lives.

The mercy of God and yours, Father, and the companionship of this community. (Alternate responses are for the ritual for Sisters cf. OPR/F 59.)

The prelate and all the confreres say:

Thanks be to God or in some other fitting way (cf. OPR 54)

49. The calling by name and the questioning by the prelate may be omitted; a request by those to be professed may take theirplace. For example, one of those to be professed may standfacing the prelate and say, in the name ofall, these or similar words:

With the help of God, we N and N, have come to know the life of religious dedication in the community. Father (Abbot), we now ask to be allowed to make solemn profession in our Order for the glory of God and the service of the Church.

All reply:

Thanks be to God or in some other fitting way (cf. OPR 55)

HOMILY OR ADDRESS

50. Those to be professed then sit and listen to the hormily or address which should develop the scriptural readings and the theme of religious profession as God's gift and call for the sanctification of those chosen and for the good of the Church and the whole human family. (=OPR56)

EXAMINATION

51. After the homily, those to be professed stand, and the prelate questions them on their readiness to dedicate themselves to God and to seek perfect charity according to the Rule of St. Augustine and the Constitutions of our Order.

The Prelate asks them:

Dear sons (brothers), in baptism you have already died to sin and been consecrated to God's service. Are you now resolved to unite yourself more closely to God by the bond of solemn profession?

I am.

Are you resolved, with the help of God, to undertake that life of perfect chastity, obedience and poverty, chosen for themselves by Christ our Lord and his Virgin Mother, and to persevere in it forever?

Those to be professed:

I am,

The prelate:

Are you resolved to strive steadfastly for perfection in the love of God and of your neighbor by living the Gospel with all your heart and keeping the Rule of our holy Father Augustine?

Those to be professed:

I am,

Are you resolved, with the help of the Holy Spirit, to spend your whole life in the generous service of God's people?

I am, (cf. OPR 57)

(The last question in the Latin text is for Sisters. cf. OPR/F 63)

52. At the end of the questions, the prelate says these or similar words:

May the One who has begun the good work in you bring it to fulfillment before the day of Christ Jesus.
Amen. (cf. OPR 59)

Or:

Dear friends in Christ, let us pray to God the Almighty Father who gives us everything that is good; in his mercy, may He strengthen his servants in the purpose He has inspired in them. (OPR p.69)

LITANY

53. Then all rise. The prelate stands, with hands joined, and says, facing the people.

Dear friends in Christ, let us pray to God the Almighty Father for these servants of His, whom He has called to follow Christ in the religious life. In His love, may He bless them with His grace and strengthen them in their holy purpose. (=OPR60)

Dear friends in Christ, let us pray to God the Almighty Father who gives us everything that is good; in his mercy, may He strengthen his servants in the purpose He has inspired in them. (=OPR 69)

54. Then those to be professed prostrate, and all others, according to the tradition of our Order, remain standing. The cantors begin the Litany, all responding. (cf. OPR 61)

55. In this Litany, one or the other of the petitions marked with the same letter may be omitted. At the appropriate place, there may be inserted invocations of saints, especially venerated in our Order or by the faithful; other petitions may be added to suit the occasion. (cf. OPR 62)

Lord, have mercy {Lord, have mercy}

Christ, have mercy {Christ, have mercy}

Lord, have mercy {Lord, have mercy}

Holy Mary, Mother of God {pray for us}

St, Michael {pray for us}

Holy Angels of God {pray for us}

St. John the Baptizer {pray for us}

St. Joseph {pray for us}

Sts, Peter and Paul {pray for us}

St. John {pray for us}

St. Mary Magdalene {pray for us}

Sts. Stephen and Lawrence {pray for us}

St. Agnes {pray for us}

St.Basil {pray for us}

Holy Father Augustine {pray for us}

Holy Father Norbert {pray for us}

St. Benedict {pray for us}

St. Bernard {pray for us}

Sts. Francis and Dominic {pray for us}

St. Ignatius Loyola {pray for us}

St, Vincent dePaul {pray for us}

St. John Bosco {pray for us}

St. Catherine of Siena {pray for us}

St. Theresa of Jesus {pray for us}

(Several invocations in the Latin text are used only for Sisters OPR/F 67)

All Saints of God {Lord, save your people}

Lord, be merciful {Lord, save your people}

From all evil {Lord, save your people}

From every sin {Lord, save your people}

From everlasting death {Lord, save your people}

By Your coming as man {Lord, save your people}

By Your death and rising to new life {Lord, save your people}

By the gift of the Holy Spirit {Lord, save your people}

Be merciful to us sinners {Lord, hear our prayer}

a) By the self-offering of your servants, and their apostolic work, make the life of
your Church more fruitful. {Lord, hear our prayer}

a) Give in ever greater abundance the gifts of the Holy Spirit to your servant, Pope N and to all his brother bishops. {Lord, hear our prayer}

b) By the life and labor of all religious, promote the welfare of all people. {Lord, hear our prayer}

b) Lead all men and women to the fullness of Christian life. {Lord, hear our prayer}

c) Grant that all religious communities may live and grow in the love of Christ and the spirit of their Founders. {Lord, hear our prayer}

c) Give to all who profess the Gospel counsels a fuller share in the work of redemption. {Lord, hear our prayer}

d) Reward a hundredfold the parents of your servants for the sacrifice they have made. {Lord, hear our prayer}

d) Make these servants of yours more and more like Christ, the firstborn among many. {Lord, hear our prayer}

e) Give these servants of yours the grace of perseverance. {Lord, hear our prayer}

e) Bless these brothers of ours, your servants, make them holy, and consecrate them
to your service. {Lord, hear our prayer}

Jesus, Son of the living God {Lord, hear our prayer}

Christ, hear us {Christ, hear us}

Lord Jesus, hear our prayer {Lord Jesus, hear our prayer}

Those to be professed, now kneeling in the sanctuary, sing three times, each time at a Higher pitch, the following verse:

Sustain me, O Lord, as you have promised, that I may live; disappoint me not in my hope.

All, each time in the same pitch, reply:

Your mercy, O God, we gratefully recall, within your holy temple.

After the third time, all add, with the canters leading:

Glory to the Father and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and will be forever. Amen. (cf. OPR 62-63)

56. Then the prelate says, with extended hands:

Lord, grant the prayers of your people, Prepare the hearts of your servants for consecration to your service. By the grace of the Holy Spirit, purify them from all sin and set them on fire with your love. We ask this through Christ, our Lord. Amen. (= OPR 63)

PROFESSION

57. (optional): Then the prelate takes thejoined hands of those to be professed one after another into his own hands, and each, kneeling before the prelate, audibly says:

I renounce the world and property, and I promise obedience, chastity, poverty and life in community.

57. Then, the prelate and those to be professed turn toward the altar. Each one to be professed reads the formula of profession, written by him beforehand, holding it in his hands:

I, Brother N, offer and give myself to the Church of N, and I promise a conversion of my ways and life in community, especially in poverty, consecrated celibacy and obedience, according to the Gospel of Christ and the apostolic way of life, according to the Rule of St. Augustine and the Constitutions of the Order of Premontre; I promise this before N, the prelate of this canonry and before this community. (cf. OPR 64-65)

Having read the formula in a clear and distinct voice so everyone can hear, each places The formula on the altar and signs it with his name and surname, and hands it to the prelate. He also signs it and places it back on the altar.

58. This completed, the newly professed, standing, sing three times, each in a higher pitch:

Confirm, O God,

to which the choir adds, singing:

which you have wrought in us, from your holy temple, which is in Jerusalem. (cf. OPR 65-66)

THE SOLEMN BLESSING OR CONSECRATION OF THE PROFESSED

59. Then the newly professed religious kneel, and the prelate with his hands extended over them, says the prayer of blessing:

Lord God, Source of holiness and growth in your Church, all creation owes You its debt of praise. In the beginning of time, You created the world to share your joy. When it lay broken by Adam's sin, you promised a new heaven and a new earth. You entrusted the earth to our care, to be made fruitful by our work. Living in this world, we were to direct our steps to the heavenly city. By Your sacraments You make us Your children and welcome us into Your Church. You distribute among us the many gifts of your Spirit. Some serve You in chaste marriage. Others forego marriage for the sake of the Kingdom of God. Sharing all things in common, with one mind and heart in the bond of love, they become a sign of the communion of heaven. Father, we pray now, send Your Spirit upon these servants of Yours, who have committed themselves with steadfast faith to the Words of Christ Your Son. Strengthen their understanding, and direct their lives by the teaching of the Gospel. May the law of love rule in their hearts, and concern for others distinguish their lives, so that they may bear witness to You, the one true God, and to your infinite love for all people. By their courage in daily trials, may they receive, even in this life, your promised hundredfold, and at the end, an everlasting reward in heaven.

We ask this through Christ our Lord.

Amen. (= OPR 143)

Or:

"another solemn prayer of blessing or consecration of the professed. " (=OPR 67) (The Latin text contains the prayer of consecration for Sisters, followed by the giving of the ring. OPR/F 159 or 72; 73)

INCORPORATION

60. After this, the prelate incorporates the newly professed into the community and the company of the canons of his canonry and of the Order, saying:

Through the grace of baptism, we are all brothers in Christ and have one Father in heaven. If we keep his commandments to the best of our ability, our union becomes still greater. Our union will also grow deeper if we are united to one another by prayers and good works.

We read that the Fathers of the early Church were of one mind and one heart. Many of them, their hearts burning with the love of Christ, sold all their lands and gave up the rights of ownership, gathered together all their possessions, and joyfully brought them to the Apostles. The Apostles accepted them, and distributed to each one according to his need. Through their example and the grace of God, these men desire to join our community with like dispositions.

We share with them the benefits of common life, is so far as the Lord sees fit to bestow them, and we ourselves are able to provide them, that the elect may merit the promised rewards from Him who bestows all good. We ask this through our Lord Jesus Christ, who, with the Father and the Holy Spirit, lives and reigns, one God, forever and ever.

All.

Amen.

61. The newly, professed are admitted in the usual way or according to local custom to the kiss of peace. /n the meantime, the choir, together with the people, sings psalm 133 or 84. (cf. OPR 70)

62. The Eucharist continues in the usual way. (=OPR 71)

THE LITURGY OF THE EUCHARIST

63. During the offertory song, some of the newly professed may bring to the altar the bread, wine, and water for the Eucharistic Sacrifice. (=OPR 72)

64. In the Eucharistic Prayer, the offering of the professed may be mentioned according to the texts below:

a) In Eucharitic Prayer I, the special form of "Father, accept this offering" is said:

Father, accept this offering from your whole family, and from these your servants which we make to you on the day of their profession. By your grace, they have dedicated their lives to you today. When your Son returns in glory, may they share the joy of the unending paschal feast. (Through Christ our Lord, Amen.)

b) In the intercessions of Eucharistic Prayer II, after the words "and all the clergy, " there is added:

Lord, remember these, your brothers who have today dedicated themselves to serve you always. Grant that they may always raise their minds and hearts to you, and glorify your Name. Remember also . . .

Strengthen also these your servants in their holy purpose, for they have dedicated themselves by the bonds of sacred consecration to serve you always. Grant that they may give witness in your Church to the new and eternal life won by Christ's redemption. Father, hear the prayers . . .

. . . and clergy everywhere. Remember these our brothers who unite themselves more closely to you today by their solemn profession. Remember those . . . (cf. OPR 73)

65.  After the prelate has received the Body and Blood of Christ, the newly professed religious come to the altar to receive Communion which may be given to them under both Species. Then their parents, relatives and fellow religious may receive Communion in the same way. (OPR75)

THE DISMISSAL

66. When the prayer after Communion has been said, the newly consecrated religious stand and the prelate, hands extended over them and the people, may say (OPR 76):

May God who is the source of all good intentions, enlighten your minds and strengthen your hearts. May He help you to fulfill with steadfast faith all you have promised.

All:

Amen.

May the Lord enable you to travel in the joy of Christ as you follow along his way, and may you gladly share each others burdens.

All.

Amen.

May the love of God unite you and make you a true family, praising His name and showing forth Christ's love.

All.

Amen, (OPR 144)

67.  Then he blesses everyone:

And may Almighty God, the Father and the Son and the Holy Spirit bless all of you who have taken part in these sacred celebrations.

Amen, (OPR 77)

Or:

God inspires all holy desires and brings them to fulfillment. May He protect you always by His grace so that you may fulfill the duties of your vocations with a faithful heart.

Amen.

May He make each of you a witness and sign of His love for all people.

Amen.

May He make those bonds, with which he has bound your to Christ on earth, endure forever in heavenly love.

Amen. (OPR 76)

67. Then, he blesses everyone:

And may Almighty God, the Father, and the Son and the Holy Spirit bless all of you who have taken part in these sacred celebrations.

Amen. (OPR 77)

CHAPTER V

THE RITE FOR RENEWAL

OF VOWS DURING MASS

68.  The renewal of vows may take place during Mass. (OPR 78)

71. The prelate properly presides at the celebration of the Eucharistic Sacrifice. (OPR 81)

72. Religious who renew theirprofesion may receive Communion under both Species. (OPR 82)

THE LITURGY OF THE WORD

73. In the liturgy of the Word, all takes place as usual, except.

a) The readings mall be taken from rite Mass of the day or from the texts found in OPR 91-136, (cf. Preface, nn. 9-10)

b) The profession of faith may be omitted, even if prescribed by the rubrics of the day. (OPR 83)

74. After the Gospel, a homily which uses the readings from Scripture to emphasize the meaning and value of religious life is given. (OPR 84)

PRAYER FOR GOD'S GRACE THE RENEWAL OF VOWS

75. After the homily, the prelate prays for God’s grace, saying:

God our Father gives us the grace to persevere in our resolutions. Let us pray to Him for these servants of His who are resolved to renew their vows today in our Church of N.

All pray for a time in silence. Then the prelate says:

Lord, in Your providence You have called these servants of Yours to be perfect as the Gospel teaches. In your mercy grant that they may persevere to the end along the way of Your love, on which they have set out with such joy. We ask this through Christ Our Lord.

All.

Amen. (OPR 85)

RENEWAL OF PROFESSION

76. That which isfound above, in the Rite of Profession during Mass (nn. 28, 29), changing that which needs changing, should be used. (cf. OPR 86)

CONCLUSION OF THE RITE OF RENEWAL OF VOWS

77. The rite fittingly concludes with the recitation of the general intercessions or prayer of the faithful. Formulas found in OPR nn. 140-142 may be used. (OPR 87)

THE LITURGY OF THE EUCHARIST

78. During the offertory song, some of the religious who have renewed vows may bring the bread, wine and water to the altar for the Eucharistic Sacrifice. (OPR 88)

79. The prelate, after saying "The Peace of the Lord, " gives to each of the religious who have renewed their vows the sign of peace in the usual way, and to others according to local custom. (cf. OPR 89)

80. After the prelate has received the Body and Blood of Christ, the religious who have renewed their profession come to the altar to receive Communion under both Species. (OPR 90)

CHAPTER VI

THE RITE FOR RENEWAL

OF VOWS OUTSIDE MASS

81. The renewal of vows may also take place outside Mass, for any reasonable cause. The rite for the renewal of vows should be celebrated with greatest simplicity. When it takes place during one of the Hours, the rite for the renewal of vows takes place after the psalmody, as it is found in the rite for the renewal of vows during Mass (after the reading from Scripture; see nn. 73, ff.) The rest of the Hour follows, with the intercessions.