Episcopal Ordination Quotes

The Anglican position, stated clearly in the service of ordination and elsewhere, is that we should require no beliefs except what we are persuaded can be solidly based on the Scriptures, but we are free to adopt beliefs and customs that seem consistent with the scriptural witness even though they may not be directly stated.

When I became Archbishop I set myself three goals for my term of office. Two had to deal with the inner workings of our Anglican (Episcopalian) Church—the ordination of women to the priesthood which our Church approved in 1992 and through which our Church has been wonderfully enriched and blessed; and the other in which I failed to get the Church’s backing, the division of the large and sprawling Diocese of Cape Town into smaller episcopal pastoral units. The third goal was the liberation of all our people, black and white, and that we achieved in 1994.

Endorsement of the ordination of women is not the final step in the process, however. If we look at the denominations that approved women’s ordination from 1956–1976, we find that several of them, such as the United Methodist Church and the United Presbyterian Church (now called the Presbyterian Church–USA), have large contingents pressing for (a) the endorsement of homosexual conduct as morally valid and (b) the approval of homosexual ordination. In fact, the Episcopal Church on August 5, 2003, approved the appointment of an openly homosexual bishop.16 In more liberal denominations such as these, a predictable sequence has been seen (though so far only the Episcopal Church has followed the sequence to point 7): 1. abandoning biblical inerrancy 2. endorsing the ordination of women 3. abandoning the Bible’s teaching on male headship in marriage 4. excluding clergy who are opposed to women’s ordination 5. approving homosexual conduct as morally valid in some cases 6. approving homosexual ordination 7. ordaining homosexuals to high leadership positions in the denomination17 I am not arguing that all egalitarians are liberals. Some denominations have approved women’s ordination for other reasons, such as a long historical tradition and a strong emphasis on gifting by the Holy Spirit as the primary requirement for ministry (as in the Assemblies of God), or because of the dominant influence of an egalitarian leader and a high priority on relating effectively to the culture (as in the Willow Creek Association). But it is unquestionable that theological liberalism leads to the endorsement of women’s ordination. While not all egalitarians are liberals, all liberals are egalitarians. There is no theologically liberal denomination or seminary in the United States today that opposes women’s ordination. Liberalism and the approval of women’s ordination go hand in hand.

Prior to the outbreak of war and the flight of the bishops from the House of Lords and their episcopal posts, a candidate for ordination in the Church of England needed to present himself to a bishop and meet some basic requirements. He needed to be twenty-three years of age to be ordained a deacon, twenty-four years of age to be ordained a priest.8 By 1604, to be eligible for ordination he needed to show proof that he was appointed, or about to be appointed, to some ministerial or academic calling, or that he had held a master of arts degree for five years and resided at one of the universities, or that the bishop himself was willing to “keep and maintain him with all things necessary” until he had an “ecclesiastical living” in which to put the man.9 The ordinand also had to establish that he had satisfactory morals, demonstrated by letters of testimonial, and an adequate education, demonstrated by the completion of a university degree or the ability to give “an account of his faith in Latin, according

If unity lies in the Apostolical succession, an act of schism is from the nature of the case impossible; for as no one can reverse his parentage, so no Church can undo the fact that its clergy have come by lineal descent from the Apostles. Either there is no such sin as schism, or unity does not lie in the Episcopal form or in the Episcopal ordination.