1575. "Christ himself chose the apostles and gave them a share in his mission and authority. Raised to the Father's right hand, he has not forsaken his flock but he keeps it under his constant protection through the apostles, and guides it still through these same pastors who continue his work today.[Cf. Roman Missal, Preface of the Apostles I.] Thus, it is Christ whose gift it is that some be apostles, others pastors. He continues to act through the bishops.[Cf. LG 21; Eph 4:11 .] "
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 to hand on the 'gift of the Spirit,'[LG 21 # 2.] the 'apostolic line.'[LG 20.] Validly ordained bishops, i.e., those who are in the line of apostolic succession, validly confer the three degrees of the sacrament of Holy Orders.[Cf. DS 794 and Cf. DS 802; CIC, can. 1012; CCEO, can. 744; 747.]"
1577. "'Only a baptized man (vir) validly receives sacred ordination.'[CIC, can. 1024.] 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. Mk 3:14-19 ; Lk 6:12-16 ; 1 Tim 3:1-13 ; 2 Tim 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; CDF, declaration, Inter insigniores: AAS 69 (1977) 98-116.]"
1578. "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. Heb 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. "
1579. "All the ordained ministers of the Latin Church, with the exception of permanent deacons, are normally chosen from among men of faith who live a celibate life and who intend to remain celibate 'for the sake of the kingdom of heaven.'[Mt 19:12 .] Called to consecrate themselves with undivided heart to the Lord and to 'the affairs of the Lord,'[1 Cor 7:32 .] they give themselves entirely to God and to men. Celibacy is a sign of this new life to the service of which the Church's minister is consecrated; accepted with a joyous heart celibacy radiantly proclaims the Reign of God.[Cf. PO 16.]"
1580. "In the Eastern Churches a different discipline has been in force for many centuries: while bishops are chosen solely from among celibates, married men can be ordained as deacons and priests. This practice has long been considered legitimate; these priests exercise a fruitful ministry within their communities.[Cf. PO 16.] Moreover, priestly celibacy is held in great honor in the Eastern Churches and many priests have freely chosen it for the sake of the Kingdom of God. In the East as in the West a man who has already received the sacrament of Holy Orders can no longer marry. "
1581. "This sacrament configures the recipient to Christ by a special 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 king. "
1582. "As in the case of Baptism and Confirmation this share in Christ's office is granted once for all. The sacrament of Holy Orders, like the other two, confers an indelible spiritual character and cannot be repeated or conferred temporarily.[Cf. Council of Trent: 1 DS 1767; LG 21; 28; 29; PO 2.] "
1583. "It is true that someone validly ordained can, for a just reason, 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. CIC, 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. "
1584. "Since it is ultimately Christ who acts and effects salvation through the ordained minister, the unworthiness of the latter does not prevent Christ from acting.[Cf. Council of Trent DS 1612; DS 1154.] St. Augustine states this forcefully:
As for the proud minister, he is to be ranked with the devil. Christ's gift is not thereby profaned: what flows through him keeps its purity, and what passes through him remains dear and reaches the fertile earth.... The spiritual power of the sacrament is indeed comparable to light: those to be enlightened receive it in its purity, and if it should pass through defiled beings, it is not itself defiled.[St. Augustine, In Jo. ev. 5,15: PL 35, 1422.] "
1585. "The grace of the Holy Spirit proper to this sacrament is configuration to Christ as Priest, Teacher, and Pastor, of whom the ordained is made a minister. "
