Does suffering have any value?
What is the sacrament of the sick?
When was it instituted?
What is the matter and form of the sacrament of the sick?
What are the effects of the sacrament of the sick?
Who can receive the sacrament of the sick ?
Are there any conditions for receiving the sacrament of the sick ?
Who is the minister? Who can confer this sacrament?
How necessary is sacrament of the sick ?
What other sacraments can be received with the Anointing of the Sick?
Can children receive sacrament of the sick?
What is meant by the common or universal priesthood of the faithful?
What is the sacrament of Holy Orders?
When was it instituted?
What powers come with this sacrament?
What is the matter and form of the sacrament of Holy Orders?
What are the effects of the sacrament of Holy Orders?
Who can receive the sacrament of Holy Orders ?
Can women be ordained priests?
Are there any conditions for receiving the sacrament of Holy Orders?
Who is the minister?
What role do deacons have?
Is celibacy required by the nature of the priesthood?
1.1 Illness can make saints of us and of others
Illness is a fact of human life. Points 1500 and 1501 of the Catechism of the Catholic Church (CCC) explains:
Illness and suffering have always been among the gravest problems confronted in human life. In illness, man experiences his powerlessness, his limitations, and his finitude. Every illness can make us glimpse death.
Illness can lead to anguish, self-absorption, sometimes even despair and revolt against God. It can also make a person more mature, helping him discern in his life what is not essential so that he can turn toward that which is. Very often illness provokes a search for God and a return to him.
From a Christian viewpoint, however, pain and suffering is transformed into something good. We can become holy through them. Saint Josemaria Escriva writes in his homily "Finding Peace in the Heart of Christ" (Christ is Passing By 168):
The scene of Calvary proclaims to everyone that afflictions have to be sanctified, that we are to live united to the cross.
If we bear our difficulties as Christians, they are turned into reparation and atonement. They give us a share in Jesus’ destiny and in his life. Out of love for men he volunteered to experience the whole gamut of pain and torment. He was born, lived and died poor. He was attacked, insulted, defamed, slandered and unjustly condemned. He knew treachery and abandonment by his disciples. He experienced isolation and the bitterness of punishment and death. And now the same Christ is suffering in his members, in all of humanity spread throughout the earth, whose head and firstborn and redeemer he is.
Furthermore, he writes in The Forge (785):
If we join our own little things, those insignificant or big difficulties of ours, to the great sufferings of Our Lord, the Victim (He is the only Victim!), their value will increase. They will become a treasure, and then we will take up the Cross of Christ gladly and with style. And then every suffering will soon be overcome: nobody, nothing at all, will be able to take away our peace and our cheerfulness.
1.2 Jesus healed the sick
We find many instances in the Gospels when Jesus heals sick people. The Compendium of the Catechism of the Catholic Church (CCCC 314; cf CCC 1503-1505) explains:
The compassion of Jesus toward the sick and his many healings of the infirm were a clear sign that with him had come the Kingdom of God and therefore victory over sin, over suffering, and over death. By his own passion and death he gave new meaning to our suffering which, when united with his own, can become a means of purification and of salvation for us and for others.
What is the attitude of the Church toward the sick? The CCCC (315; cf CCC 1506-1513, 1526-1527) replies:
Having received from the Lord the charge to heal the sick, the Church strives to carry it out by taking care of the sick and accompanying them with her prayer of intercession. Above all, the Church possesses a sacrament specifically intended for the benefit of the sick. This sacrament was instituted by Christ and is attested by Saint James: "Is anyone among you sick? Let him call in the presbyters of the Church and let them pray over him and anoint him with oil in the name of the Lord" (James 5:14-15).
1.3 Definition, institution, and short history
Point 1511 of the CCC says that this is the sacrament for giving strength to those who are sick:
The Church believes and confesses that among the seven sacraments there is one especially intended to strengthen those who are being tried by illness, the Anointing of the Sick:
This sacred anointing of the sick was instituted by Christ our Lord as a true and proper sacrament of the New Testament. It is alluded to indeed by Mark, but is recommended to the faithful and promulgated by James the apostle and brother of the Lord [Council Of Trent (1551): DS 1695; cf Mark 6:13; James 5:14-15].
The purpose, therefore, of this Sacrament (according to CCC 1527) is
the conferral of a special grace on the Christian experiencing the difficulties inherent in the condition of grave illness or old age.
There is no direct mention of the institution by Jesus Christ, but as mentioned above, Saint Mark (6:13) alludes to it in his Gospel.
And they cast out many demons, and anointed with oil many that were sick and healed them.
The CCC (1512) also gives a brief history of the Sacrament.
From ancient times in the liturgical traditions of both East and West, we have testimonies to the practice of anointings of the sick with blessed oil. Over the centuries the Anointing of the Sick was conferred more and more exclusively on those at the point of death. Because of this it received the name "Extreme Unction." Notwithstanding this evolution the liturgy has never failed to beg the Lord that the sick person may recover his health if it would be conducive to his salvation [cf Council Of Trent (1551) DS 1696].
1.4 What are the essential elements of this sacrament?
Point 1513 of the CCC declares:
The Apostolic Constitution Sacram unctionem infirmorum [Paul VI, November 30, 1972], following upon the Second Vatican Council [cf Sacrosanctum Concilium 73], established that henceforth, in the Roman Rite, the following be observed:
The sacrament of Anointing of the Sick is given to those who are seriously ill by anointing them on the forehead and hands with duly blessed oil - pressed from olives or from other plants -- saying, only once: "Through this holy anointing may the Lord in his love and mercy help you with the grace of the Holy Spirit. May the Lord who frees you from sin save you and raise you up" [cf Code of Canon Law, canon 847 # 1].
In the Eastern rite, other parts of the body are also anointed (cf CCC 1531).
1.4.1 Matter
Remote: olive oil or oil from other plants
Proximate: anointing on forehead and hand
1.4.2 Form
The formula, as mentioned above, is: "Through this holy anointing may the Lord in his love and mercy help you with the grace of the Holy Spirit. May the Lord who frees you from sin save you and raise you up."
1.5 Minister
As we have seen above, Saint James (5:14-15) writes:
Is anyone among you sick? Let him CALL IN the PRESBYTERS of the Church and let them pray over him and anoint him with oil in the name of the Lord.
Not just anyone can anoint. The presbyters of the Church have to be called in. Thus, the CCC (1516) repeats this teaching:
Only priests (bishops and presbyters) are ministers of the Anointing of the Sick [cf Council Of Trent (1551): DS 1697; 1719; Code of Canon Law, canon 1003; Code of Canons of the Oriental Churches, canon 739 # 1]. It is the duty of pastors to instruct the faithful on the benefits of this sacrament. The faithful should encourage the sick to call for a priest to receive this sacrament. The sick should prepare themselves to receive it with good dispositions, assisted by their pastor and the whole ecclesial community, which is invited to surround the sick in a special way through their prayers and fraternal attention.
What kind of oil is used?
Point 1530 of the CCC teaches that the oil used must be
blessed by the bishop, or if necessary by the celebrating presbyter himself.
1.6 Recipient
Following are the relevant canons of the Code of Canon Law concerning who can receive the Anointing of the Sick.
Can. 1004
Section 1. The anointing of the sick can be administered to a member of the faithful who, having reached the USE OF REASON, begins to be in DANGER due to sickness or old age.
Section 2. This sacrament can be repeated if the sick person, having recovered, again becomes gravely ill or if the condition becomes more grave during the same illness.
Can. 1005 This sacrament is to be administered in a CASE OF DOUBT whether the sick person [1] has attained the use of reason, [2] is dangerously ill, or [3] is dead.
Can. 1006 This sacrament is to be conferred on the sick who AT LEAST IMPLICITLY REQUESTED IT when they were in control of their faculties.
Can. 1007 The anointing of the sick is NOT TO BE CONFERRED upon those who persevere obstinately in manifest grave sin.
The CCC (1514; cf 1528-1529) explains that the anointing is not only for those who are on the verge of dying.
The Anointing of the Sick "is not a sacrament for those only who are at the point of death. Hence, as soon as anyone of the faithful begins to be in danger of death from sickness or old age, the fitting time for him to receive this sacrament has certainly already arrived" [Sacrosanctum Concilium 73; cf. Code of Canon Law, canons 1004 # 1; 1005; 1007; Code of Canons of the Oriental Churches, canon 738].
Can a person receive this sacrament more than once?
The CCC (1515) gives four possibilities:
[1] If a sick person who received this anointing recovers his health, he can in the case of ANOTHER GRAVE ILLNESS receive this sacrament again. [2] If during the same illness the person's condition becomes MORE SERIOUS, the sacrament may be repeated. [3] It is fitting to receive the Anointing of the Sick just PRIOR TO A SERIOUS OPERATION. [4] The same holds for the ELDERLY whose FRAILTY becomes more pronounced.
1.7 Confession and Communion also recommended.
The CCCC (316) also recommends CONFESSION before the anointing.
The celebration of this sacrament should, if possible, be preceded by individual confession on the part of the sick person.
Moreover, the person can receive the EUCHARIST. In this particular situation, it is called the VIATICUM--food for the journey. The CCC (1524; cf CCCC 320) says:
In addition to the Anointing of the Sick, the Church offers those who are about to leave this life the Eucharist as viaticum. Communion in the body and blood of Christ, received at this moment of "passing over" to the Father, has a particular significance and importance. It is the seed of eternal life and the power of resurrection, according to the words of the Lord: "He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day" [John 6:54]. The sacrament of Christ once dead and now risen, the Eucharist is here the sacrament of passing over from death to life, from this world to the Father [cf John 13:1].
These three sacraments help us conclude our pilgrimage on earth. Point 1525 of the CCC says:
Thus, just as the sacraments of Baptism, Confirmation, and the Eucharist form a unity called "the sacraments of Christian initiation," so too it can be said that Penance, the Anointing of the Sick and the Eucharist as viaticum constitute at the end of Christian life "the sacraments that prepare for our heavenly homeland" or the sacraments that complete the earthly pilgrimage.
1.7 Effects
The CCC (1532; cf 1520-1523) summarises the effects of the Sacrament of Anointing of the Sick:
The special grace of the sacrament of the Anointing of the Sick has as its effects:
- the UNITING of the sick person TO the PASSION OF CHRIST, for his own good and that of the whole Church;
- the STRENGTHENING, PEACE, and COURAGE to endure in a Christian manner the sufferings of illness or old age;
- the FORGIVENESS of sins, if the sick person was not able to obtain it through the sacrament of Penance;
- the RESTORATION OF HEALTH, if it is conducive to the salvation of his soul;
- the PREPARATION for passing over to ETERNAL LIFE.
We should remember that during a man's last moments, the devil tries his best to rob him of his hope, because despair--the loss of all hope--condemns a man to hell. To lose hope is to let go of God's loving hand. The Catechism of the Council of Trent teaches that
at no time is the devil's attack more intense than at the moment of our approaching death.
Saint Augustine says the
devil will accuse us before our face with all that we have done, and will state the day and the hour in which we sinned.
St Gregory the Great adds
Consider well how terrible is the hour of death, and how appalling the remembrance of our sins will be at that time. For the devils will recall all the harm they have done to us, and remind us of the sins which we have committed at their instigation.
Thus, we should never hesitate to offer to a very ill person or a dying one the possibility of the receiving the Anointing of the Sick. And should we ourselves be in that situation, we should not hesitate to ask for it, together with the two other sacraments of Confession and the Viaticum.
Two of the seven sacraments are called sacraments at the service of communion and mission: Holy Orders and Matrimony. The CCCC (321; cf CCC 1533-1535) explain what they are.
Two sacraments, Holy Orders and Matrimony, confer a special grace for a particular mission in the Church to serve and build up the People of God. These sacraments contribute in a special way to ecclesial communion and to the salvation of others.
2.1 Common Priesthood & Ministerial Priesthood
We have seen in previous lessons that Jesus Christ is Priest, Prophet, and King (see Lesson 9, no 4), and that all the baptised share in this mission (see Lesson 13). As the CCC (1591) teaches
The whole Church is a priestly people. Through BAPTISM all the faithful share in the priesthood of Christ. This participation is called the "COMMON PRIESTHOOD of the faithful." Based on this common priesthood and ordered to its service, there exists another participation in the mission of Christ: the ministry conferred by the sacrament of HOLY ORDERS, where the task is to SERVE IN THE NAME AND IN THE PERSON OF CHRIST THE HEAD [in persona Christi capitis] in the midst of the community.
The CCCC (336; cf CCC 1547-1553, 1592) further adds:
Ordained priests in the exercise of their sacred ministry speak and act not on their own authority, nor even by mandate or delegation of the community, but rather in the Person of Christ the Head and in the name of the Church. Therefore, the ministerial priesthood DIFFERS ESSENTIALLY and NOT JUST IN DEGREE from the priesthood common to all the faithful for whose service Christ instituted it.
Why is this sacrament called Holy Orders?
The CCCC (323; cf CCC 1537-1538) explains:
Orders designates an ecclesial body into which one enters by means of a special consecration (ordination). Through a special gift of the Holy Spirit, this sacrament enables the ordained to exercise a sacred power in the name and with the authority of Christ for the service of the People of God.
Are priests really needed? What place does the sacrament of Holy Orders have in the divine plan of salvation?
The CCCC (324; cf CCC 1539-1546, 1590-1591) reminds us of what Sacred Scripture says.
This sacrament was prefigured in the Old Covenant in the service of the Levites, in the priesthood of Aaron, and in the institution of the seventy "Elders" (Numbers 11:25). These prefigurations find their fulfillment in Christ Jesus who by the sacrifice of the cross is the "one mediator between God and man" (1 Timothy 2:5), the "High Priest according to the order of Melchizedek" (Hebrews 5:10). The one priesthood of Christ is made present in the ministerial priesthood.
"Only Christ is the true priest, the others being only his ministers." (Saint Thomas Aquinas)
Are there ranks or degrees in Holy Orders?
The CCCC (325; cf CCC 1554, 1593) says that
The sacrament of Holy Orders is composed of three degrees which are irreplaceable for the organic structure of the Church: the EPISCOPATE [bishops], the PRESBYTERATE [priests] and the DIACONATE [deacons].
We have discussed the Scriptural bases for these degrees in Lesson 13, no 2.2.
2.2. Essential elements
The CCC (1573) says:
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 ordinand and in the bishop's specific consecratory prayer asking God for the outpouring of the Holy Spirit and his gifts proper to the ministry to which the candidate is being ordained [Cf. Pius XII, apostolic constitution, Sacramentum Ordinis: DS 3858]
2.2.1 Matter
We declare, … decree, and determine that the matter of sacred orders of the diaconate, priesthood, and episcopate, and this alone, is the imposition of the hands. (Pius XII, apostolic constitution Sacramentum Ordinis)
2.2.2 Form
The form is the consecratory prayer recited by the one who ordains.
As for the RITE of ordination, the CCC (1572) makes some recommendations.
Given the importance that the ordination of a bishop, a priest, or a deacon has for the life of the particular Church, its celebration [1] calls for as many of the faithful as possible to take part. It should [2] take place preferably on Sunday, [3] in the cathedral, [4] with solemnity appropriate to the occasion. All three ordinations, of the bishop, of the priest, and of the deacon, follow the same movement. Their [5] proper place is within the Eucharistic liturgy.
Point 1574 of the CCC adds:
As in all the sacraments additional rites surround the celebration. Varying greatly among the different liturgical traditions, these rites have in common the expression of the multiple aspects of sacramental grace. Thus in the Latin Church, the initial rites--presentation and election of the ordinand, instruction by the bishop, examination of the candidate, litany of the saints--attest that the choice of the candidate is made in keeping with the practice of the Church and prepare for the solemn act of consecration, after which several rites symbolically express and complete the mystery accomplished: for bishop and priest, an anointing with holy chrism, a sign of the special anointing of the Holy Spirit who makes their ministry fruitful; giving the book of the Gospels, the ring, the miter, and the crosier to the bishop as the sign of his apostolic mission to proclaim the Word of God, of his fidelity to the Church, the bride of Christ, and his office as shepherd of the Lord's flock; presentation to the priest of the paten and chalice, "the offering of the holy people" which he is called to present to God; giving the book of the Gospels to the deacon who has just received the mission to proclaim the Gospel of Christ.
2.3 When was this sacrament instituted by Jesus?
The Sacrament of Orders was instituted by Jesus Christ in the Last Supper, when he commanded the Apostles--"Do this in memory of me"--to continue renewing the Sacrifice that He was offering to the Father. It is thus clear that this sacrament exists for the Eucharist. It finds its reason and meaning in the Sacrament of our Lord's Body and Blood and is thus intimately bounded to it.
2.4 Sacred Functions
2.4.1 Bishops
We have already discussed in Lesson 13, no 2.5, the way the Bishops exercise the priestly, prophetic, and kingly office. Their exercise of their ministry is, on one hand INDIVIDUAL, but on the other also COLLEGIAL. Point 1560 of the CCC explains:
As Christ's vicar, EACH bishop has the pastoral care of the particular Church entrusted to him, but at the same time he bears COLLEGIALLY with all his brothers in the episcopacy the solicitude for all the Churches: "Though each bishop is the LAWFUL PASTOR only of the portion of the flock entrusted to his care, as a legitimate successor of the apostles he is, by divine institution and precept, responsible WITH THE OTHER BISHOPS for the apostolic mission of the Church" [Pius XII, Fidei donum: AAS 49 (1957) 237; cf LG 23; Christum Dominum 4; 36; 37; Ad Gentes 5; 6; 38.].
2.4.2 Priests -- co-workers of the Bishops
Point 1564 of the CCC quotes the Dogmatic Constitution Lumen Gentium on explaining the three-fold mission of the priest.
Whilst not having the supreme degree of the pontifical office, and notwithstanding the fact that they depend on the bishops in the exercise of their own proper power, the priests are for all that 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 and eternal priest, they are consecrated [1] in order to preach the Gospel [PROPHETIC mission] and [2] shepherd the faithful [KINGLY or ROYAL mission] as well as [3] to celebrate divine worship as true priests of the New Testament [PRIESTLY mission] [Lumen Gentium 28; cf Hebrews 5:1-10; 7:24; 9:11-28; Innocent I, Epist. ad Decentium: PL 20, 554 A; St Gregory of Nazianzus, Oratio 2, 22: PG 35, 432B.]
AS mentioned above (see 2.3), the priesthood was instituted by Jesus Christ for the service of the Eucharist. The CCC (1566) says:
It is in the Eucharistic cult or in the Eucharistic assembly of the faithful (synaxis) that they exercise in a supreme degree their sacred office; there, acting in the person of Christ and proclaiming his mystery, they [1] UNITE the votive OFFERINGS OF the FAITHFUL to the sacrifice of Christ their head, and [2] in the sacrifice of the Mass they MAKE PRESENT again and APPLY, until the coming of the Lord, the unique sacrifice of the New Testament, that namely of Christ offering himself once for all a spotless victim to the Father" [Lumen Gentium 28; cf I Corinthians 11:26]. From this unique sacrifice their whole priestly ministry draws its strength [cf Presbyterorum Ordinis 2)].
2.4.3 Deacons -- "in order to serve"
The term "deacon" comes from the Greek "diakonia" ("service"). Hence, the CCC (1569) teaches:
At a lower level of the hierarchy are to be found deacons, who receive the imposition of hands 'not unto the priesthood, but unto the ministry' [Lumen Gentium 29; cf Christus Dominus 15]. At an ordination to the diaconate ONLY THE BISHOP lays hands on the candidate, thus signifying the deacon's special attachment to the bishop in the tasks of his 'diakonia' [cf St Hippolytus, Traditio apostolica 8: SCh 11, 58-62].
Certain specific tasks are assigned to deacons. Point 1570 of the CCC states:
Deacons share in Christ's mission and grace in a special way [cf Lumen Gentium 41; Apostolicam Actuositatem 16]. The sacrament of Holy Orders marks them with an imprint ("character") which cannot be removed and which configures them to Christ, who made himself the "deacon" or servant of all [cf Mark 10:45; Luke 22:27; St Polycarp, Ad Phil. 5, 2: SCh 10, 182]. Among other tasks, it is the task of deacons to assist the bishop and priests in the celebration of the divine mysteries, above all the Eucharist, [1] in the distribution of HOLY COMMUNION, [2] in assisting at and blessing MARRIAGES, [3] in the proclamation of the GOSPEL and PREACHING, [4] in presiding over FUNERALS, and [5] in dedicating themselves to the various ministries of CHARITY [cf Lumen Gentium 29; Sacrosanctum Concilium 35 # 4; Ad Gentes 16].
What are permanent deacons? The CCC (1571) says:
Since the Second Vatican Council the Latin Church has restored the diaconate "as a proper and permanent rank of the hierarchy" [Lumen Gentium 29 #2], while the Churches of the East had always maintained it. This permanent diaconate, which can be conferred on married men, constitutes an important enrichment for the Church's mission. Indeed it is appropriate and useful that men who carry out a truly diaconal ministry in the Church, whether in its liturgical and pastoral life or whether in its social and charitable works, should "be strengthened by the imposition of hands which has come down from the apostles. They would be more closely bound to the altar and their ministry would be made more fruitful through the sacramental grace of the diaconate" [Ad Gentes 16 #6].
2.7 Who can confer this sacrament?
The CCCC (332; cf CCC 1575-1576, 1600) teaches:
Only validly ordained bishops, as successors of the apostles, can confer the sacrament of Holy Orders.
2.8 Who are eligible to receive this sacrament?
The CCCC (333; cf 1577-1578, 1598) sums up the answer:
This sacrament can only be VALIDLY received by a BAPTISED MAN. The Church recognizes herself as bound by this choice made by the Lord Himself. No one can demand to receive the sacrament of Holy Orders, but must be judged suitable for the ministry by the authorities of the Church.
Points 1577 and 1578 of the CCC explain this point further:
"Only a baptized man (vir) validly receives sacred ordination" [Code of Canon Law, can 24]. The Lord Jesus chose men (viri) to form the college of the twelve apostles, and the apostles did the same when they chose collaborators to succeed them in their ministry [cf Mark 3:14-19; Luke 6:12-16; I Timothy 3:1-13; II Timothy 1:6; Titus 1:5-9; St Clement of Rome, Ad Cor. 42, 4; 44, 3: PG 1, 292-293; 300]. The college of bishops, with whom the priests are united in the priesthood, makes the college of the twelve an ever-present and ever-active reality until Christ's return. The Church recognizes herself to be bound by this choice made by the Lord himself. For this reason the ordination of women is not possible [cf John Paul II, MD 26-27; Congregation for the Doctrine of the Faith, declaration, Inter insigniores: AAS 69 (1977) 98-116].
NO ONE HAS A RIGHT to receive the sacrament of Holy Orders. Indeed no one claims this office for himself; he is called to it by God [cf Hebrews 5:4]. Anyone who thinks he recognizes the signs of God's call to the ordained ministry must humbly submit his desire to the authority of the Church, who has the responsibility and right to call someone to receive orders. Like every grace this sacrament can be received only as an UNMERITED GIFT.
The Church does not have the power to legislate the ordination of women because God--and not any human power--is the one who calls.
Is it necessary to be celibate to receive the sacrament of Holy Orders? The CCCC (334; cf CCC 1579-1580, 1599) affirms that
It is always necessary to be celibate for the episcopacy. For the priesthood in the Latin Church men who are practising Catholics and celibate are chosen, men who intend to continue to live a celibate life "for the kingdom of heaven" (Matthew 19:12). In the Eastern Churches marriage is not permitted after one has been ordained. Married men can be ordained to the permanent diaconate.
Canons 1026 through 1032 of the Code of Canon Law specify the REQUIREMENTS FOR ORDINATION.
FREEDOM. No one can be forced to receive orders; no one can be deterred from receiving orders if he is canonically eligible (cf canon 1026).
FORMATION (cf canons 1027-1028).
CHARACTERISTICS OF CANDIDATES (canon 1029):
[1] integral faith, [2] are moved by the right intention, [3] have the requisite knowledge, [4] possess a good reputation, and [5] are endowed with integral morals and proven virtues and the other physical and psychic qualities in keeping with the order to be received
AGE REQUIREMENTS (cf canon 1031. A dispensation from age requirements stated below of more than a year requires a dispensation from the Holy See.)
For the Priesthood: 25 years old, sufficient maturity, and at least six (6) months after the diaconate is received, unless Conference of Bishops requires an older age.
For the Diaconate (for those destined to the priesthood): [a] after completing the 23rd year of age, [b] having finished the fifth year of the curriculum of philosophical and theological studies, and [c] after taking part in pastoral care, exercising the diaconal order, for a suitable time defined by the bishop or competent major superior
For Permanent Diaconate. [a] Unmarried: 25 years old; [b] Married: 35 years old, with wife's consent. Both [a] and [b] hold unless Conference of Bishops requires an older age. [c] Must have completed the time of formation.
2.9 Effects of the Sacrament of Orders
Point 335 of the CCCC (cf CCC 1581-1589) sums up the effects of this sacrament.
This sacrament yields [1] a special outpouring of the Holy Spirit which configures the recipient to Christ in his triple office as Priest, Prophet, and King, according to the respective degrees of the sacrament. Ordination confers [2] an indelible spiritual character and therefore cannot be repeated or conferred for a limited time.
Does that mean that a priest cannot become a layman again? The CCC (1583) explains:
It is true that someone validly ordained can, for grave reasons, be discharged from the obligations and functions linked to ordination, or can be forbidden to exercise them; but he cannot become a layman again in the strict sense [cf Code of Canon Law, cann. 290-293; 1336 # 1 3, 5, 1338 # 2; Council of Trent DS 1774], because the character imprinted by ordination is for ever. The vocation and mission received on the day of his ordination mark him permanently.
Configuration to Christ is the greatest privilege a man can ever have. The CCC (1589) says:
Before the grandeur of the priestly grace and office, the holy doctors felt an urgent call to conversion in order to conform their whole lives to him whose sacrament had made them ministers. Thus St Gregory of Nazianzus, as a very young priest, exclaimed:
We must begin by purifying ourselves before purifying others; we must be instructed to be able to instruct, become light to illuminate, draw close to God to bring him close to others, be sanctified to sanctify, lead 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 greatness and man's weakness, but also his potential. [Who then is the priest? He is] the defender of truth, who stands with angels, gives glory with archangels, causes sacrifices to rise to the altar on high, shares Christ's priesthood, refashions creation, restores it in God's image, recreates it for the world on high and, even greater, is divinised and divinises [St Gregory of Nazianzus, Oratio 2, 71, 74, 73: PG 35, 480-481].
And the holy Cure of Ars:
The priest continues the work of redemption on earth.... If we really understood the priest on earth, we would die not of fright but of love.... The Priesthood is the love of the heart of Jesus. [St John Vianney, quoted in B. Nodet, Jean-Marie Vianney, Cure d' Ars, 100]
Compendium of the Catechism of the Catholic Church, 313-320; 321-336
Catechism of the Catholic Church, 1499-1532; 1533-1600