CATECHISM OF THE CATHOLIC CHURCH you have established the plan of your Church.

SECOND EDITION From the beginning,

you chose the descendants of Abraham to be your holy nation.
PART TWO You established rulers and priests
THE CELEBRATION OF THE CHRISTIAN MYSTERY and did not leave your sanctuary without ministers to serve you. . . .12
SECTION TWO
THE SEVEN SACRAMENTS OF THE CHURCH 1542 At the ordination of priests, the Church prays:

CHAPTER THREE Lord, holy Father, . . .

THE SACRAMENTS AT THE SERVICE OF COMMUNION when you had appointed high priests to rule your people,
you chose other men next to them in rank and dignity
ARTICLE 6 to be with them and to help them in their task. . . .
THE SACRAMENT OF HOLY ORDERS you extended the spirit of Moses to seventy wise men. . . .
You shared among the sons of Aaron
the fullness of their father's power.13
1536 Holy Orders is the sacrament through which the mission
entrusted by Christ to his apostles continues to be exercised in the
Church until the end of time: thus it is the sacrament of apostolic 1543 In the consecratory prayer for ordination of deacons, the Church
ministry. It includes three degrees: episcopate, presbyterate, and confesses:
diaconate.
Almighty God . . .,
(On the institution and mission of the apostolic ministry by Christ, see You make the Church, Christ's body,
above, no. 874 ff. Here only the sacramental means by which this grow to its full stature as a new and greater temple.
You enrich it with every kind of grace
ministry is handed on will be treated.)
and perfect it with a diversity of members
I. WHY IS THIS SACRAMENT CALLED "ORDERS"? to serve the whole body in a wonderful pattern of unity.
You established a threefold ministry of worship and service,
1537 The word order in Roman antiquity designated an established for the glory of your name.
civil body, especially a governing body. Ordinatio means incorporation As ministers of your tabernacle you chose the sons of Levi
into an ordo. In the Church there are established bodies which and gave them your blessing as their everlasting inheritance.14
Tradition, not without a basis in Sacred Scripture,4 has since ancient
times called taxeis (Greek) or ordines. And so the liturgy speaks of the The one priesthood of Christ
ordo episcoporum, the ordo presbyterorum, the ordo diaconorum.
Other groups also receive this name of ordo: catechumens, virgins, 1544 Everything that the priesthood of the Old Covenant prefigured
spouses, widows,. . . . finds its fulfillment in Christ Jesus, the "one mediator between God and
men."15 The Christian tradition considers Melchizedek, "priest of God
1538 Integration into one of these bodies in the Church was Most High," as a prefiguration of the priesthood of Christ, the unique
accomplished by a rite called ordinatio, a religious and liturgical act "high priest after the order of Melchizedek";16 "holy, blameless,
which was a consecration, a blessing or a sacrament. Today the word unstained,"17 "by a single offering he has perfected for all time those
"ordination" is reserved for the sacramental act which integrates a man who are sanctified,"18 that is, by the unique sacrifice of the cross.
into the order of bishops, presbyters, or deacons, and goes beyond a
simple election, designation, delegation, or institution by the 1545 The redemptive sacrifice of Christ is unique, accomplished once
community, for it confers a gift of the Holy Spirit that permits the for all; yet it is made present in the Eucharistic sacrifice of the Church.
exercise of a "sacred power" (sacra potestas)5 which can come only The same is true of the one priesthood of Christ; it is made present
from Christ himself through his Church. Ordination is also called through the ministerial priesthood without diminishing the uniqueness
consecratio, for it is a setting apart and an investiture by Christ himself of Christ's priesthood: "Only Christ is the true priest, the others being
for his Church. The laying on of hands by the bishop, with the only his ministers."19
consecratory prayer, constitutes the visible sign of this ordination.
Two participations in the one priesthood of Christ
II. THE SACRAMENT OF HOLY ORDERS IN THE ECONOMY
OF SALVATION 1546 Christ, high priest and unique mediator, has made of the Church
"a kingdom, priests for his God and Father."20 The whole community
The priesthood of the Old Covenant of believers is, as such, priestly. The faithful exercise their baptismal
priesthood through their participation, each according to his own
1539 The chosen people was constituted by God as "a kingdom of vocation, in Christ's mission as priest, prophet, and king. Through the
priests and a holy nation."6 But within the people of Israel, God chose sacraments of Baptism and Confirmation the faithful are "consecrated
one of the twelve tribes, that of Levi, and set it apart for liturgical to be . . . a holy priesthood."21
service; God himself is its inheritance.7 A special rite consecrated the
beginnings of the priesthood of the Old Covenant. The priests are 1547 The ministerial or hierarchical priesthood of bishops and priests,
"appointed to act on behalf of men in relation to God, to offer gifts and and the common priesthood of all the faithful participate, "each in its
sacrifices for sins."8 own proper way, in the one priesthood of Christ." While being
"ordered one to another," they differ essentially.22 In what sense?
1540 Instituted to proclaim the Word of God and to restore communion While the common priesthood of the faithful is exercised by the
with God by sacrifices and prayer,9 this priesthood nevertheless unfolding of baptismal grace --a life of faith, hope, and charity, a life
remains powerless to bring about salvation, needing to repeat its according to the Spirit--, the ministerial priesthood is at the service of
sacrifices ceaselessly and being unable to achieve a definitive the common priesthood. It is directed at the unfolding of the baptismal
sanctification, which only the sacrifice of Christ would accomplish.10 grace of all Christians. The ministerial priesthood is a means by which
Christ unceasingly builds up and leads his Church. For this reason it is
1541 The liturgy of the Church, however, sees in the priesthood of
transmitted by its own sacrament, the sacrament of Holy Orders.
Aaron and the service of the Levites, as in the institution of the seventy
elders,11 a prefiguring of the ordained ministry of the New Covenant. In the person of Christ the Head . . .
Thus in the Latin Rite the Church prays in the consecratory preface of
the ordination of bishops: 1548 In the ecclesial service of the ordained minister, it is Christ
himself who is present to his Church as Head of his Body, Shepherd of
his flock, high priest of the redemptive sacrifice, Teacher of Truth.
God the Father of our Lord Jesus Christ, . . .
by your gracious word
This is what the Church means by saying that the priest, by virtue of Let everyone revere the deacons as Jesus Christ, the bishop as the
the sacrament of Holy Orders, acts in persona Christi Capitis:23 image of the Father, and the presbyters as the senate of God and the
assembly of the apostles. For without them one cannot speak of the
It is the same priest, Christ Jesus, whose sacred person his minister Church.33
truly represents. Now the minister, by reason of the sacerdotal
consecration which he has received, is truly made like to the high priest Episcopal ordination - fullness of the sacrament of Holy Orders
and possesses the authority to act in the power and place of the person
of Christ himself (virtute ac persona ipsius Christi).24 1555 "Amongst those various offices which have been exercised in the
Church from the earliest times the chief place, according to the witness
Christ is the source of all priesthood: the priest of the old law was a of tradition, is held by the function of those who, through their
figure of Christ, and the priest of the new law acts in the person of appointment to the dignity and responsibility of bishop, and in virtue
Christ.25 consequently of the unbroken succession going back to the beginning,
are regarded as transmitters of the apostolic line."34
1549 Through the ordained ministry, especially that of bishops and
priests, the presence of Christ as head of the Church is made visible in 1556 To fulfill their exalted mission, "the apostles were endowed by
the midst of the community of believers.26 In the beautiful expression Christ with a special outpouring of the Holy Spirit coming upon them,
of St. Ignatius of Antioch, the bishop is typos tou Patros: he is like the and by the imposition of hands they passed on to their auxiliaries the
living image of God the Father.27 gift of the Spirit, which is transmitted down to our day through
episcopal consecration."35
1550 This presence of Christ in the minister is not to be understood as
if the latter were preserved from all human weaknesses, the spirit of 1557 The Second Vatican Council "teaches . . . that the fullness of the
domination, error, even sin. The power of the Holy Spirit does not sacrament of Holy Orders is conferred by episcopal consecration, that
guarantee all acts of ministers in the same way. While this guarantee fullness namely which, both in the liturgical tradition of the Church
extends to the sacraments, so that even the minister's sin cannot impede and the language of the Fathers of the Church, is called the high
the fruit of grace, in many other acts the minister leaves human traces priesthood, the acme (summa) of the sacred ministry."36
that are not always signs of fidelity to the Gospel and consequently can
harm the apostolic fruitfulness of the Church. 1558 "Episcopal consecration confers, together with the office of
sanctifying, also the offices of teaching and ruling. . . . In fact . . . by
1551 This priesthood is ministerial. "That office . . . which the Lord the imposition of hands and through the words of the consecration, the
committed to the pastors of his people, is in the strict sense of the term grace of the Holy Spirit is given, and a sacred character is impressed in
a service."28 It is entirely related to Christ and to men. It depends such wise that bishops, in an eminent and visible manner, take the
entirely on Christ and on his unique priesthood; it has been instituted place of Christ himself, teacher, shepherd, and priest, and act as his
for the good of men and the communion of the Church. The sacrament representative (in Eius persona agant)."37 "By virtue, therefore, of the
of Holy Orders communicates a "sacred power" which is none other Holy Spirit who has been given to them, bishops have been constituted
than that of Christ. The exercise of this authority must therefore be true and authentic teachers of the faith and have been made pontiffs
measured against the model of Christ, who by love made himself the and pastors."38
least and the servant of all.29 "The Lord said clearly that concern for
his flock was proof of love for him."30 1559 "One is constituted a member of the episcopal body in virtue of
the sacramental consecration and by the hierarchical communion with
. . . "in the name of the whole Church" the head and members of the college."39 The character and collegial
nature of the episcopal order are evidenced among other ways by the
1552 The ministerial priesthood has the task not only of representing Church's ancient practice which calls for several bishops to participate
Christ - Head of the Church - before the assembly of the faithful, but in the consecration of a new bishop.40 In our day, the lawful ordination
also of acting in the name of the whole Church when presenting to God of a bishop requires a special intervention of the Bishop of Rome,
the prayer of the Church, and above all when offering the Eucharistic because he is the supreme visible bond of the communion of the
sacrifice.31 particular Churches in the one Church and the guarantor of their
freedom.
1553 "In the name of the whole Church" does not mean that priests are
the delegates of the community. The prayer and offering of the Church 1560 As Christ's vicar, each bishop has the pastoral care of the
are inseparable from the prayer and offering of Christ, her head; it is particular Church entrusted to him, but at the same time he bears
always the case that Christ worships in and through his Church. The collegially with all his brothers in the episcopacy the solicitude for all
whole Church, the Body of Christ, prays and offers herself "through the Churches: "Though each bishop is the lawful pastor only of the
him, with him, in him," in the unity of the Holy Spirit, to God the portion of the flock entrusted to his care, as a legitimate successor of
Father. The whole Body, caput et membra, prays and offers itself, and the apostles he is, by divine institution and precept, responsible with
therefore those who in the Body are especially his ministers are called the other bishops for the apostolic mission of the Church."41
ministers not only of Christ, but also of the Church. It is because the
ministerial priesthood represents Christ that it can represent the 1561 The above considerations explain why the Eucharist celebrated
Church. by the bishop has a quite special significance as an expression of the
Church gathered around the altar, with the one who represents Christ,
the Good Shepherd and Head of his Church, presiding.42
III. THE THREE DEGREES OF THE SACRAMENT OF HOLY The ordination of priests - co-workers of the bishops
ORDERS
1562 "Christ, whom the Father hallowed and sent into the world, has,
1554 "The divinely instituted ecclesiastical ministry is exercised in through his apostles, made their successors, the bishops namely,
different degrees by those who even from ancient times have been sharers in his consecration and mission; and these, in their turn, duly
called bishops, priests, and deacons."32 Catholic doctrine, expressed in entrusted in varying degrees various members of the Church with the
the liturgy, the Magisterium, and the constant practice of the Church, office of their ministry."43 "The function of the bishops' ministry was
recognizes that there are two degrees of ministerial participation in the handed over in a subordinate degree to priests so that they might be
priesthood of Christ: the episcopacy and the presbyterate . The appointed in the order of the priesthood and be co-workers of the
diaconate is intended to help and serve them. For this reason the term episcopal order for the proper fulfillment of the apostolic mission that
sacerdos in current usage denotes bishops and priests but not deacons. had been entrusted to it by Christ."44
Yet Catholic doctrine teaches that the degrees of priestly participation
(episcopate and presbyterate) and the degree of service (diaconate) are 1563 "Because it is joined with the episcopal order the office of priests
all three conferred by a sacramental act called "ordination," that is, by shares in the authority by which Christ himself builds up and sanctifies
the sacrament of Holy Orders: and rules his Body. Hence the priesthood of priests, while
presupposing the sacraments of initiation, is nevertheless conferred by while the Churches of the East had always maintained it. This
its own particular sacrament. Through that sacrament priests by the permanent diaconate, which can be conferred on married men,
anointing of the Holy Spirit are signed with a special character and so constitutes an important enrichment for the Church's mission. Indeed it
are configured to Christ the priest in such a way that they are able to is appropriate and useful that men who carry out a truly diaconal
act in the person of Christ the head."45 ministry in the Church, whether in its liturgical and pastoral life or
whether in its social and charitable works, should "be strengthened by
1564 "Whilst not having the supreme degree of the pontifical office, the imposition of hands which has come down from the apostles. They
and notwithstanding the fact that they depend on the bishops in the would be more closely bound to the altar and their ministry would be
exercise of their own proper power, the priests are for all that made more fruitful through the sacramental grace of the diaconate."59
associated with them by reason of their sacerdotal dignity; and in virtue
of the sacrament of Holy Orders, after the image of Christ, the supreme IV. THE CELEBRATION OF THIS SACRAMENT
and eternal priest, they are consecrated in order to preach the Gospel
and shepherd the faithful as well as to celebrate divine worship as true 1572 Given the importance that the ordination of a bishop, a priest, or a
priests of the New Testament."46 deacon has for the life of the particular Church, its celebration calls for
as many of the faithful as possible to take part. It should take place
1565 Through the sacrament of Holy Orders priests share in the preferably on Sunday, in the cathedral, with solemnity appropriate to
universal dimensions of the mission that Christ entrusted to the the occasion. All three ordinations, of the bishop, of the priest, and of
apostles. The spiritual gift they have received in ordination prepares the deacon, follow the same movement. Their proper place is within
them, not for a limited and restricted mission, "but for the fullest, in the Eucharistic liturgy.
fact the universal mission of salvation 'to the end of the earth,"'47
"prepared in spirit to preach the Gospel everywhere."48 1573 The essential rite of the sacrament of Holy Orders for all three
degrees consists in the bishop's imposition of hands on the head of the
1566 "It is in the Eucharistic cult or in the Eucharistic assembly of the ordinand and in the bishop's specific consecratory prayer asking God
faithful (synaxis) that they exercise in a supreme degree their sacred for the outpouring of the Holy Spirit and his gifts proper to the ministry
office; there, acting in the person of Christ and proclaiming his to which the candidate is being ordained.60
mystery, they unite the votive offerings of the faithful to the sacrifice
of Christ their head, and in the sacrifice of the Mass they make present 1574 As in all the sacraments additional rites surround the celebration.
again and apply, until the coming of the Lord, the unique sacrifice of Varying greatly among the different liturgical traditions, these rites
the New Testament, that namely of Christ offering himself once for all have in common the expression of the multiple aspects of sacramental
a spotless victim to the Father."49 From this unique sacrifice their grace. Thus in the Latin Church, the initial rites - presentation and
whole priestly ministry draws its strength.50 election of the ordinand, instruction by the bishop, examination of the
candidate, litany of the saints - attest that the choice of the candidate is
1567 "The priests, prudent cooperators of the episcopal college and its made in keeping with the practice of the Church and prepare for the
support and instrument, called to the service of the People of God, solemn act of consecration, after which several rites symbolically
constitute, together with their bishop, a unique sacerdotal college express and complete the mystery accomplished: for bishop and priest,
(presbyterium) dedicated, it is true, to a variety of distinct duties. In an anointing with holy chrism, a sign of the special anointing of the
each local assembly of the faithful they represent, in a certain sense, Holy Spirit who makes their ministry fruitful; giving the book of the
the bishop, with whom they are associated in all trust and generosity; in Gospels, the ring, the miter, and the crosier to the bishop as the sign of
part they take upon themselves his duties and solicitude and in their his apostolic mission to proclaim the Word of God, of his fidelity to the
daily toils discharge them."51 priests can exercise their ministry only Church, the bride of Christ, and his office as shepherd of the Lord's
in dependence on the bishop and in communion with him. The promise flock; presentation to the priest of the paten and chalice, "the offering
of obedience they make to the bishop at the moment of ordination and of the holy people" which he is called to present to God; giving the
the kiss of peace from him at the end of the ordination liturgy mean book of the Gospels to the deacon who has just received the mission to
that the bishop considers them his co-workers, his sons, his brothers proclaim the Gospel of Christ.
and his friends, and that they in return owe him love and obedience.
V. WHO CAN CONFER THIS SACRAMENT?
1568 "All priests, who are constituted in the order of priesthood by the
sacrament of Order, are bound together by an intimate sacramental 1575 Christ himself chose the apostles and gave them a share in his
brotherhood, but in a special way they form one priestly body in the mission and authority. Raised to the Father's right hand, he has not
diocese to which they are attached under their own bishop. . . ."52 The forsaken his flock but he keeps it under his constant protection through
unity of the presbyterium finds liturgical expression in the custom of the apostles, and guides it still through these same pastors who
the presbyters' imposing hands, after the bishop, during the rite of continue his work today.61 Thus, it is Christ whose gift it is that some
ordination. be apostles, others pastors. He continues to act through the bishops.62

The ordination of deacons - "in order to serve" 1576 Since the sacrament of Holy Orders is the sacrament of the
apostolic ministry, it is for the bishops as the successors of the apostles
1569 "At a lower level of the hierarchy are to be found deacons, who to hand on the "gift of the Spirit,"63 the "apostolic line."64 Validly
receive the imposition of hands 'not unto the priesthood, but unto the ordained bishops, i.e., those who are in the line of apostolic succession,
ministry."'53 At an ordination to the diaconate only the bishop lays validly confer the three degrees of the sacrament of Holy Orders.65
hands on the candidate, thus signifying the deacon's special attachment
to the bishop in the tasks of his "diakonia."54 VI. WHO CAN RECEIVE THIS SACRAMENT?

1570 Deacons share in Christ's mission and grace in a special way.55 1577 "Only a baptized man (vir) validly receives sacred ordination."66
The sacrament of Holy Orders marks them with an imprint The Lord Jesus chose men (viri) to form the college of the twelve
("character") which cannot be removed and which configures them to apostles, and the apostles did the same when they chose collaborators
Christ, who made himself the "deacon" or servant of all.56 Among to succeed them in their ministry.67 The college of bishops, with
other tasks, it is the task of deacons to assist the bishop and priests in whom the priests are united in the priesthood, makes the college of the
the celebration of the divine mysteries, above all the Eucharist, in the twelve an ever-present and ever-active reality until Christ's return. The
distribution of Holy Communion, in assisting at and blessing Church recognizes herself to be bound by this choice made by the Lord
marriages, in the proclamation of the Gospel and preaching, in himself. For this reason the ordination of women is not possible.68
presiding over funerals, and in dedicating themselves to the various
1578 No one has a right to receive the sacrament of Holy Orders.
ministries of charity.57
Indeed no one claims this office for himself; he is called to it by
1571 Since the Second Vatican Council the Latin Church has restored God.69 Anyone who thinks he recognizes the signs of God's call to the
the diaconate "as a proper and permanent rank of the hierarchy,"58 ordained ministry must humbly submit his desire to the authority of the
Church, who has the responsibility and right to call someone to receive May he be a shepherd to your holy flock,
orders. Like every grace this sacrament can be received only as an and a high priest blameless in your sight,
unmerited gift. ministering to you night and day;
may he always gain the blessing of your favor
1579 All the ordained ministers of the Latin Church, with the exception and offer the gifts of your holy Church.
of permanent deacons, are normally chosen from among men of faith Through the Spirit who gives the grace of high priesthood
who live a celibate life and who intend to remain celibate "for the sake grant him the power
of the kingdom of heaven."70 Called to consecrate themselves with to forgive sins as you have commanded
undivided heart to the Lord and to "the affairs of the Lord,"71 they give to assign ministries as you have decreed
and to loose from every bond by the authority which you
themselves entirely to God and to men. Celibacy is a sign of this new
gave to your apostles. May he be pleasing to you by his gentleness and
life to the service of which the Church's minister is consecrated;
purity of heart,
accepted with a joyous heart celibacy radiantly proclaims the Reign of presenting a fragrant offering to you,
God.72 through Jesus Christ, your Son. . . .79
1580 In the Eastern Churches a different discipline has been in force 1587 The spiritual gift conferred by presbyteral ordination is expressed
for many centuries: while bishops are chosen solely from among by this prayer of the Byzantine Rite. The bishop, while laying on his
celibates, married men can be ordained as deacons and priests. This hand, says among other things:
practice has long been considered legitimate; these priests exercise a
fruitful ministry within their communities.73 Moreover, priestly Lord, fill with the gift of the Holy Spirit
celibacy is held in great honor in the Eastern Churches and many him whom you have deigned to raise to the rank of the priesthood,
priests have freely chosen it for the sake of the Kingdom of God. In the that he may be worthy to stand without reproach before your altar
East as in the West a man who has already received the sacrament of to proclaim the Gospel of your kingdom,
Holy Orders can no longer marry. to fulfill the ministry of your word of truth,
to offer you spiritual gifts and sacrifices,
VII. THE EFFECTS OF THE SACRAMENT OF HOLY to renew your people by the bath of rebirth;
ORDERS so that he may go out to meet
our great God and Savior Jesus Christ, your only Son,
The indelible character on the day of his second coming,
and may receive from your vast goodness
1581 This sacrament configures the recipient to Christ by a special the recompense for a faithful administration of his order.80
grace of the Holy Spirit, so that he may serve as Christ's instrument for
his Church. By ordination one is enabled to act as a representative of
Christ, Head of the Church, in his triple office of priest, prophet, and 1588 With regard to deacons, "strengthened by sacramental grace they
king. are dedicated to the People of God, in conjunction with the bishop and
his body of priests, in the service (diakonia) of the liturgy, of the
1582 As in the case of Baptism and Confirmation this share in Christ's Gospel, and of works of charity."81
office is granted once for all. The sacrament of Holy Orders, like the
other two, confers an indelible spiritual character and cannot be 1589 Before the grandeur of the priestly grace and office, the holy
repeated or conferred temporarily.74 doctors felt an urgent call to conversion in order to conform their
whole lives to him whose sacrament had made them ministers. Thus St.
1583 It is true that someone validly ordained can, for grave reasons, be Gregory of Nazianzus, as a very young priest, exclaimed:
discharged from the obligations and functions linked to ordination, or
can be forbidden to exercise them; but he cannot become a layman We must begin by purifying ourselves before purifying others; we must
again in the strict sense,75 because the character imprinted by be instructed to be able to instruct, become light to illuminate, draw
ordination is for ever. The vocation and mission received on the day of close to God to bring him close to others, be sanctified to sanctify, lead
his ordination mark him permanently. by the hand and counsel prudently. I know whose ministers we are,
where we find ourselves and to where we strive. I know God's
1584 Since it is ultimately Christ who acts and effects salvation greatness and man's weakness, but also his potential. [Who then is the
through the ordained minister, the unworthiness of the latter does not priest? He is] the defender of truth, who stands with angels, gives glory
prevent Christ from acting.76 St. Augustine states this forcefully: with archangels, causes sacrifices to rise to the altar on high, shares
Christ's priesthood, refashions creation, restores it in God's image,
As for the proud minister, he is to be ranked with the devil. Christ's gift recreates it for the world on high and, even greater, is divinized and
is not thereby profaned: what flows through him keeps its purity, and divinizes.82 And the holy Cure of Ars: "The priest continues the work
what passes through him remains dear and reaches the fertile earth. . . . of redemption on earth. . . . If we really understood the priest on earth,
The spiritual power of the sacrament is indeed comparable to light: we would die not of fright but of love. . . . The Priesthood is the love of
those to be enlightened receive it in its purity, and if it should pass the heart of Jesus."83
through defiled beings, it is not itself defiled.77
IN BRIEF
The grace of the Holy Spirit
1590 St. Paul said to his disciple Timothy: "I remind you to rekindle
1585 The grace of the Holy Spirit proper to this sacrament is the gift of God that is within you through the laying on of my hands" (2
configuration to Christ as Priest, Teacher, and Pastor, of whom the Tim 1:6), and "If any one aspires to the office of bishop, he desires a
ordained is made a minister. noble task." (1 Tim 3:1) To Titus he said: "This is why I left you in
Crete, that you amend what was defective, and appoint presbyters in
1586 For the bishop, this is first of all a grace of strength ("the
every town, as I directed you" (Titus 1:5).
governing spirit": Prayer of Episcopal Consecration in the Latin
rite):78 the grace to guide and defend his Church with strength and 1591 The whole Church is a priestly people. Through Baptism all the
prudence as a father and pastor, with gratuitous love for all and a faithful share in the priesthood of Christ. This participation is called the
preferential love for the poor, the sick, and the needy. This grace "common priesthood of the faithful." Based on this common priesthood
impels him to proclaim the Gospel to all, to be the model for his flock, and ordered to its service, there exists another participation in the
to go before it on the way of sanctification by identifying himself in the mission of Christ: the ministry conferred by the sacrament of Holy
Eucharist with Christ the priest and victim, not fearing to give his life Orders, where the task is to serve in the name and in the person of
for his sheep: Christ the Head in the midst of the community.
Father, you know all hearts. 1592 The ministerial priesthood differs in essence from the common
You have chosen your servant for the office of bishop. priesthood of the faithful because it confers a sacred power for the
service of the faithful. The ordained ministers exercise their service for
the People of God by teaching (munus docendi), divine worship
(munus liturgicum) and pastoral governance (munus regendi).

1593 Since the beginning, the ordained ministry has been conferred
and exercised in three degrees: that of bishops, that of presbyters, and
that of deacons. The ministries conferred by ordination are
irreplaceable for the organic structure of the Church: without the
bishop, presbyters, and deacons, one cannot speak of the Church (cf.
St. Ignatius of Antioch, Ad Trall. 3,1).

1594 The bishop receives the fullness of the sacrament of Holy Orders,
which integrates him into the episcopal college and makes him the
visible head of the particular Church entrusted to him. As successors of
the apostles and members of the college, the bishops share in the
apostolic responsibility and mission of the whole Church under the
authority of the Pope, successor of St. Peter.

1595 Priests are united with the bishops in sacerdotal dignity and at the
same time depend on them in the exercise of their pastoral functions;
they are called to be the bishops' prudent co-workers. They form
around their bishop the presbyterium which bears responsibility with
him for the particular Church. They receive from the bishop the charge
of a parish community or a determinate ecclesial office.

1596 Deacons are ministers ordained for tasks of service of the Church;
they do not receive the ministerial priesthood, but ordination confers on
them important functions in the ministry of the word, divine worship,
pastoral governance, and the service of charity, tasks which they must
carry out under the pastoral authority of their bishop.

1597 The sacrament of Holy Orders is conferred by the laying on of

hands followed by a solemn prayer of consecration asking God to grant
the ordinand the graces of the Holy Spirit required for his ministry.
Ordination imprints an indelible sacramental character.

1598 The Church confers the sacrament of Holy Orders only on

baptized men (viri), whose suitability for the exercise of the ministry
has been duly recognized. Church authority alone has the responsibility
and right to call someone to receive the sacrament of Holy Orders.

1599 In the Latin Church the sacrament of Holy Orders for the
presbyterate is normally conferred only on candidates who are ready to
embrace celibacy freely and who publicly manifest their intention of
staying celibate for the love of God's kingdom and the service of men

1600 It is bishops who confer the sacrament of Holy Orders in the three
degrees.