When a deacon is ordained a priest, is the sacrament of Holy Orders repeated?

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I would just caution you about using Latin traditions in any theological understanding of Holy Orders.

Byzantine Bishops do not wear a dalmatic.

Also Byzantine deacons do not baptize, witness marriages, nor can they give a blessing as a priest.

Byzantine priests chrismate (confirm).

Just for curiosity sake, can you list out the 12 faculties.
 
I am sad that the discussion has derailed a bit. My original question was whether the sacrament of Holy Orders gets repeated when a deacon is ordained a priest. Does it get repeated or not? If yes, then perhaps the quote from the catechism suggests that the sacrament cannot be repeated to bring about the same result (i.e. deacon cannot be ordained a deacon again).
 
WesleyF said:
I am sad that the discussion has derailed a bit. My original question was whether the sacrament of Holy Orders gets repeated when a deacon is ordained a priest. Does it get repeated or not? If yes, then perhaps the quote from the catechism suggests that the sacrament cannot be repeated to bring about the same result (i.e. deacon cannot be ordained a deacon again).
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I believe that if you sift through the responses you will see the answer.

It is as you suggest. Once ordained a deacon the only thing that can happen is a further ordination to the priesthood and then to bishop.

It is additional, there is no repeating the Sacrament. Same for Baptism, Confirmation, and Marriage.
 
A deacon is fully configured by Holy Orders into the person of Christ the Servant.

Not half a priest, or a 1/3 of a bishop, but fully ordained as Christ the Servant.
 
The sacrament of Holy Orders does not get repeated. Holy Orders can only be conferred once because the ordination to the diaconate removes a man from the lay state and puts him in the clerical state. Ordination to the priesthood and the episcopate are higher degrees of the clerical state in which they receive the powers for their office.
 
WesleyF said:
The Catechism says

“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.” (CCC 1582)

How is this to be understood?

When a deacon is ordained a priest or when a priest is ordained a bishop, isn’t the sacrament of Holy Orders repeated?
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Here’s one way to reconcile that paragraph of the Catechism with the fact that there are clergy men that have been ordained more than once in the Catholic Church:

It would be (apparent) repitition if say, a priest was ordained a priest. Can’t ordain someone to the priesthood if he already belongs to the priesthood.

In other words, can’t be received into the same order twice.
 
YoungTradCath said:
I’m not sure that is an expeditious way of thinking about it in this situation. A bishop most certainly is a priest and a deacon, by the way.
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That’s why the bishop can wear both the dalmatic (the vestment of a deacon) and the chasuble (the vestment proper to a priest). In addition, he vests in the miter and uses the crozier (the symbols proper to a bishop).

The priest wears the chasuble. He can also vest as a deacon in the dalmatic.

The deacon can only use the dalmatic.
 
Thanks but like I said, the deacon on has 3 of those in the Byzantine Rite, the rest fall to the priest and confirm is the priests without need for permission.

So you can not talk about these when speaking theologically about Holy Orders as they differ between the Rites.
 
If my understanding is correct…and perhaps this only applies to the Latin Church…

Ordination refers to incorporation into one of three Ordos, Episcopate, Presbyterate, or Diaconate. (CCC 1537-1538) Ordination confers “a gift of the Holy Spirit that permits the exercise of a “sacred power…”” (CCC 1538)

A deacon is configured to Christ the servant and receives a gift which allows him to not only baptize but witness marriages and give the blessing of the Church. (CCC 1256, , 1569, 1630) He is configured to Christ the servant (CCC 1570), being called to ministry, but he is not yet incorporated into the priesthood. (CCC 1569)

So when he is ordained to the priesthood, he is given another gift of the Holy Spirit, which configures him to Christ the priest, allowing him to act in the person of Christ the head (CCC 1563). Absolution of sins, Anointing the sick, and confecting the Eucharist are added to the list of sacraments he can administer. He is now a priest, but is still a servant.

On ordination to the episcopate, he is given another gift of the Holy Spirit, conforming him even more to Christ as ruler, teacher, shepherd, and priest. (CCC 1558) Confirmation and Ordination are added to the list of sacraments he can administer. He is still a servant, still a priest, but now is integrated into the high priesthood. Ordination to the episcopate means he has received the fullness of the sacrament of Holy Orders. (CCC 1557)

So…it seems to me that there is a series of gifts of the Holy Spirit which unfolds the fullness of Holy Orders, and that it is not the same ordination repeated, though the previous gifts and impressions/imprints of the Holy Spirit remain with each successive ordination.

Maybe someone more knowledgeable can correct me where needed?
 
With modifications in the Eastern Catholic Churches.

At ordination a deacon of an eastern Catholic church by virtue of the ordination receives the following faculties for use in his own Church sui iuris (CCEO canon law):
  1. He may catechize and preach to the faithful apart from liturgical services (Cans. 608, 610 §3, 611, 612 §2, 624 §2).
  2. He may delivery the homily at the discretion of the celebrant according to the norm of particular law (Can. 614 §4).
  3. He may assist the celebrant at Divine Liturgy and all other liturgical services as indicated in the official liturgical texts (Cans. 674 §1, 699 §2).
  4. He may distribute the Divine Eucharist according to the norm of particular law (Can. 709 §1).
  5. He may bring and distribute the Divine Eucharist to the sick and infirm according to the norm of particular law (Can. 709 §1).
  6. He may baptize in case of necessity. (Can. 677 §2)
 
ByzCath said:
In case of emergency anyone can baptize.
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And here is the canon.

CCEO Canon 677
  1. Baptism is administered ordinarily by a priest; but, with due regard for particular law, the proper pastor of the person to be baptized, or another priest with the permission of the same pastor or the local hierarch, is competent for its administration, which permission, for a serious reason is lawfully presumed.
  2. In case of necessity, baptism can be administered by a deacon or, in his absence or if he is impeded, by another cleric, a member of an institute of consecrated life, or by any other Christian faithful; even by the mother or father, if another person is not available who knows how to baptize.
 
Did the early church fathers have anything to say on the subject?
 
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