Today’s Catechism sections discuss the effects of the Sacrament of Holy Orders. Supporting material comes from the “Summa Theologica”.
VII. The Effects of the Sacrament of Holy Orders
The indelible character
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.74
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,75 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.76 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.77
The grace of the Holy Spirit
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.
1586 For the bishop, this is first of all a grace of strength (“the governing spirit": Prayer of Episcopal Consecration in the Latin rite):78 The grace to guide and defend his Church with strength and prudence as a father and pastor, with gratuitous love for all and a preferential love for the poor, the sick, and the needy. This grace impels him to proclaim the Gospel to all, to be the model for his flock, to go before it on the way of sanctification by identifying himself in the Eucharist with Christ the priest and victim, not fearing to give his life for his sheep:
Father, you know all hearts.
You have chosen your servant for the office of bishop.
May he be a shepherd to your holy flock,
and a high priest blameless in your sight,
ministering to you night and day;
may he always gain the blessing of your favor
and offer the gifts of your holy Church.
Through the Spirit who gives the grace of high priesthood grant him the power
to forgive sins as you have commanded
to assign ministries as you have decreed
and to loose from every bond by the authority which you
gave to your apostles. May he be pleasing to you by his gentleness and purity of heart,
presenting a fragrant offering to you,
through Jesus Christ, your Son....79
1587 The spiritual gift conferred by presbyteral ordination is expressed by this prayer of the Byzantine Rite. The bishop, while laying on his hand, says among other things:
Lord, fill with the gift of the Holy Spirit
him whom you have deigned to raise to the rank of the priesthood,
that he may be worthy to stand without reproach before your altar
to proclaim the Gospel of your kingdom,
to fulfill the ministry of your word of truth,
to offer you spiritual gifts and sacrifices,
to renew your people by the bath of rebirth;
so that he may go out to meet our great God and Savior Jesus Christ, your only Son,
on the day of his second coming,
and may receive from your vast goodness
the recompense for a faithful administration of his order.80
1588 With regard to deacons, "strengthened by sacramental grace they 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 Gospel, and of works of charity."81
1589 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 divinized and divinizes.82
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."83
The “Summa Theologica” (Supplement, 35, 1) discusses the effects of Holy Orders.
Article 1. Whether sanctifying grace is conferred in the sacrament of Order?
Objection 1. It would seem that sanctifying grace is not conferred in the sacrament of Order. For it is commonly agreed that the sacrament of Order is directed to counteract the defect of ignorance. Now not sanctifying grace but gratuitous grace is given to counteract ignorance, for sanctifying grace has more to do with the will. Therefore sanctifying grace is not given in the sacrament of Order.
Objection 2. Further, Order implies distinction. Now the members of the Church are distinguished, not by sanctifying but by gratuitous grace, of which it is said (1 Corinthians 12:4): "There are diversities of graces." Therefore sanctifying grace is not given in order.
Objection 3. Further, no cause presupposes its effect. But grace is presupposed in one who receives orders, so that he may be worthy to receive them. Therefore this same grace is not given in the conferring of Orders.
On the contrary, The sacraments of the New Law cause what they signify. Now Order by its sevenfold number signifies the seven gifts of the Holy Ghost, as stated in the text (Sent. iv, D, 24). Therefore the gifts of the Holy Ghost, which are not apart from sanctifying grace, are given in Orders.
Further, Order is a sacrament of the New Law. Now the definition of a sacrament of that kind includes the words, "that it may be a cause of grace." Therefore it causes grace in the recipient.
I answer that The works of God are perfect (Deuteronomy 32:4); and consequently whoever receives power from above receives also those things that render him competent to exercise that power. This is also the case in natural things, since animals are provided with members, by which their soul's powers are enabled to proceed to their respective actions unless there be some defect on the part of matter. Now just as sanctifying grace is necessary in order that man receive the sacraments worthily, so is it that he may dispense them worthily. Wherefore as in Baptism, whereby a man is adapted to receive the other sacraments, sanctifying grace is given, so is it in the sacrament of Order whereby man is ordained to the dispensation of the other sacraments.
Reply to Objection 1. Order is given as a remedy, not to one person but to the whole Church. Hence, although it is said to be given in order to counteract ignorance, it does not mean that by receiving Orders a man has his ignorance driven out of him, but that the recipient of Orders is set in authority to expel ignorance from among the people.
Reply to Objection 2. Although the gifts of sanctifying grace are common to all the members of the Church, nevertheless a man cannot be the worthy recipient of those gifts, in respect of which the members of the Church are distinguished from one another, unless he have charity, and this cannot be apart from sanctifying grace.
Reply to Objection 3. The worthy exercise of Orders requires not any kind of goodness but excellent goodness, in order that as they who receive orders are set above the people in the degree of Order, so may they be above them by the merit of holiness. Hence they are required to have the grace that suffices to make them worthy members of Christ's people, but when they receive Orders they are given a yet greater gift of grace, whereby they are rendered apt for greater things.
74 Cf. Council of Trent: 1 DS 1767; LG 21; 28; 29; PO 2.
75 Cf. ⇒ CIC, cann. 290-293; ⇒ 1336 # 1 3, ⇒ 5, ⇒ 1338 # 2; Council of Trent DS 1774.
76 Cf. Council of Trent DS 1612; DS 1154.
77 St. Augustine, In Jo. ev. 5,15: PL 35, 1422.
78 Cf. Roman Pontifical, Ordination of Bishops 26, Prayer of Consecration; cf. CD 13; 16.
79 Roman Pontifical, Ordination of Bishops 26, Prayer of Consecration; cf. St. Hippolytus, Trad. ap. 3: SCh ll, 44-46.
80 Byzantine Liturgy, Euchologion.
81 LG 29.
82 St. Gregory of Nazianzus, Oratio 2, 71, 74, 73: PG 35, 480-481.
83 St. John Vianney, quoted in B. Nodet, Jean-Marie Vianney, Cure' d' Ars, 100.