Ordination readings across the Christian traditions

01 How ordination readings are chosen

Catholic ordinations follow the Rite of Ordination of Deacons, Priests, or Bishops, each with its appointed lectionary. The bishop or the candidate selects from the options in conversation with the diocesan liturgist. Orthodox Cheirotonia takes place within the Divine Liturgy and uses the appointed Sunday readings plus one or two passages for the ordination itself.

Anglican / Episcopal ordinations follow the 1979 Book of Common Prayer (or 2019 ACNA BCP) ordination services with appointed readings; the bishop selects from options. Mainline Protestant ordinations (UMC, PCUSA, ELCA, ABCUSA, RCA) follow the denominational service book; the regional body or local congregation selects, sometimes with the candidate's input. Evangelical and non-denominational ordinations have the most flexibility; the local church typically chooses readings, often in conversation with the candidate.

02 The principal readings

Eleven scripture passages cover most of what is heard at US Christian ordination services. The pill on each row notes the convention or category; the link opens the full chapter on Bible1.org.

03 Tradition-specific selections

The selections diverge by which order is being ordained and how each tradition reads the ordained ministry.

Catholic Rite of Ordination of Deacons

Old Testament: Numbers 3:5-9, 1 Samuel 16:1b, 6-13, Jeremiah 1:4-9. Epistle: Acts 6:1-7b (seven deacons), Acts 8:26-40 (Philip and the eunuch), Acts 10:34-43, Romans 12:4-8, 1 Corinthians 12:4-11, 1 Timothy 3:8-13. Gospel: Matthew 20:25b-28, Matthew 25:14-30, Mark 10:35-45, Luke 10:1-9, Luke 22:24-30, John 12:24-26, John 13:1-15, John 15:9-17. Most US diaconal ordinations pair Acts 6 with Mark 10:35-45 or John 13:1-15.

Catholic Rite of Ordination of Priests

Old Testament: Isaiah 61:1-3, Jeremiah 1:4-9. Epistle: Acts 10:37-43, Romans 12:4-8, 2 Corinthians 5:14-20, Ephesians 4:1-7, 11-13, 1 Timothy 4:12-16, Hebrews 5:1-10. Gospel: Matthew 9:35-38 (the harvest), Luke 4:16-21 (Jesus reading Isaiah 61), Luke 10:1-9, Luke 22:14-20, 24-30, John 10:11-16 (Good Shepherd), John 12:24-26, John 15:9-17, John 17:6, 14-19, John 20:19-23, John 21:15-17 (feed my sheep). Many US priestly ordinations pair Isaiah 61 with John 10.

Catholic Rite of Ordination of Bishops

Adds Acts 20:17-35 (Paul's farewell to the elders) and 1 Timothy 3:1-7 (qualifications for overseers) to the priest lectionary. The bishop-elect normally selects in consultation with the consecrating archbishop.

Orthodox Cheirotonia

The Orthodox Cheirotonia (laying on of hands) takes place within the Divine Liturgy. The Sunday readings of the day are used, with one or two additional passages selected for the ordination: Isaiah 61, Acts 6 or 20, or John 10 are typical. The order of the rite emphasizes the candidate's standing before the bishop and the consecratory prayer.

Anglican / Episcopal Ordination services

The 1979 Book of Common Prayer's ordination services for Deacons, Priests, and Bishops list appointed readings. For Deacons: Jeremiah 1:4-9, 2 Corinthians 4:1-6, Luke 12:35-38 or 22:24-27. For Priests: Isaiah 6:1-8, Ephesians 4:7, 11-16, Matthew 9:35-38 or John 10:11-18 or 6:35-38. For Bishops: Isaiah 6:1-8, 1 Timothy 3:1-7, John 20:19-23 or Matthew 28:18-20. The 2019 ACNA BCP carries similar appointments.

Mainline Protestant ordination services

Lutheran (ELCA, LCMS), Methodist (UMC), Presbyterian (PCUSA), Reformed (RCA, CRC), and American Baptist (ABCUSA) ordinations each follow their denominational service book. Common selections: Isaiah 6:1-8 ("Here am I; send me"), Jeremiah 1:4-9, 1 Corinthians 12:4-11, 2 Timothy 1:6-14, John 10:11-18, John 21:15-17. The regional body (synod, presbytery, conference) typically holds the service; the local congregation participates.

Evangelical ordination services

Evangelical (Southern Baptist Convention, Assemblies of God, most non-denominational) ordinations select freely. Common selections: 2 Timothy 1:6-14 ("stir into flame the gift of God"), 1 Timothy 4:12-16, Romans 10:14-15 ("how shall they hear?"), Matthew 28:18-20 (Great Commission), Acts 13:1-3 (the church at Antioch sending out Paul and Barnabas). The local church or the regional fellowship selects.

04 Women's ordination across the traditions

The ordination of women is the principal contested area in modern Christian discussion of the ordained ministry. The traditions divide sharply on the question, and the same scriptural passages are read differently across the divide.

Catholic teaching does not ordain women to the priesthood or episcopate; the 1994 Apostolic Letter Ordinatio Sacerdotalis stated that the Church has no authority to ordain women. Women are admitted to the lay ministries (lector, acolyte, catechist, and as of recent years, instituted ministries) but not to the sacrament of Holy Orders. Orthodox teaching similarly does not ordain women to the priesthood or episcopate; the diaconate of women, an ancient order with some current discussion in the Orthodox communion, has been revived in some jurisdictions but remains contested.

Anglican Communion is divided: The Episcopal Church (US), the Anglican Church of Canada, and many of the provinces of the Anglican Communion ordain women to all three orders. The Anglican Church in North America (ACNA), the Sydney Diocese, and several Global South provinces do not ordain women to the priesthood or episcopate. Lutheran: ELCA and most other Lutheran bodies in the US ordain women; LCMS and WELS do not. Reformed and Presbyterian: PCUSA, RCA, and most mainline Reformed bodies ordain women; conservative Reformed and Presbyterian bodies (PCA, OPC) do not. Methodist: UMC ordains women; some conservative Methodist offshoot bodies do not. Baptist: ABCUSA and Cooperative Baptist Fellowship ordain women; SBC does not. Pentecostal and Evangelical: practice varies widely by denomination and congregation; many Pentecostal and non-denominational congregations ordain women, others do not.

The disputed passages are read across the traditions:

• 1 Corinthians 14:33b-35: "Women should remain silent in the churches." Read by traditions restricting women's ordination as a Pauline directive; read by traditions ordaining women as addressing a specific situation at Corinth or as a non-Pauline interpolation.
• 1 Timothy 2:11-15: "I do not permit a woman to teach or to have authority over a man." Read similarly across the divide, with debate over the scope (the local church at Ephesus only, or universal) and the meaning of "authority" (any teaching role, or ordained office).
• Galatians 3:28: "There is neither Jew nor Greek, neither slave nor free, neither male nor female; for you are all one in Christ Jesus." Read by traditions ordaining women as the apostolic foundation for full inclusion in ordained ministry; read by traditions restricting ordination as referring to soteriological equality without abolishing distinct roles.
• Romans 16:1-2: Phoebe identified as "a deacon" (or "deaconess") of the church at Cenchreae. Read by traditions ordaining women as scriptural precedent for the female diaconate; read by traditions restricting ordination as referring to a service role distinct from the sacramental diaconate.
• Romans 16:7: Junia (or Junias) described as "outstanding among the apostles." A textual and translation question turns on whether the name is feminine (Junia) or masculine (Junias) and whether the phrase means "outstanding apostles" or "outstanding in the apostles' regard."

The site's editorial discipline on contested questions (Decision 10) is to name the traditions accurately and not take a position. The differences in who is ordained and on what scriptural basis are theologically across the Christian traditions; the disputed passages do not resolve them by themselves.

05 Common questions

06 Pastoral note