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Jack Iker, a Texas bishop who took 48 congregations and 15,000 parishioners out of the Episcopal Church USA and helped start the Anglican Church in North America (ACNA), died on October 5. He was 75.
Iker was a conservative Anglo-Catholic who made common cause with evangelicals—whom he called “strange bedfellows”—in order to fight against liberal theological revisionism. He was especially opposed to the ordination of women. He would not accept women as priests in his diocese nor submit to the leadership of a woman elected as presiding bishop over the Episcopal Church in 2006.
“It puts me in a compromising position,” Iker told the Fort Worth Star-Telegram at the time. “It’s not against women. It’s a theological position. We believe the ordination of women … is a fundamental break with apostolic tradition and biblical teaching.”
The Texas bishop became one of four bishops to found ACNA in 2009. He continued to quarrel with the more conservative ACNA over the issue of women in ministry, however. The Anglicans ordain women as priests in some dioceses, but not others. For Iker, this was a line in the sand.
“It would be a bad legacy to be remembered as the bishop who didn’t ordain women,” he said. And yet he believed he had to fight to protect Episcopalians and then Anglicans in America from becoming “a church that acts more and more like a rebellious Protestant sect and less and less like an integral part of the one holy catholic and apostolic church.”
Iker was a polarizing figure, especially in Texas, where his followers were sometimes derisively called “Ikerpalians.”
“He didn’t back down from what we’ve received in terms of Biblical faith,” said Ryan Reed, the ACNA bishop who succeeded Iker in Fort Worth after Iker’s retirement. “His stance for the biblical Christian faith made him either a hero … or it made him despised.”
Many of the men who served under Iker in Texas praised him for his faithfulness in the face of sustained opposition. The word they used most often was steadfast.
Iker was “an incredible example of a Godly man faithfully living the gospel of Jesus Christ,” according to Mark Polley, an Anglican priest in Bedford, Texas. “God only knows how many people he positively influenced with his faith, courage, steadfastness.”
Iker was born in Cincinnati on August 31, 1949. He said little publicly over the years about his childhood, early faith, or call to ministry. He got married in a Methodist Church in 1968 as a freshman at the University of Cincinnati and pursued ordination in the Episcopal Church after graduation. He was ordained at St. George’s Episcopal Church in Dayton, Ohio, in 1974 and went on to serve quietly as a priest at Church of the Redeemer in Sarasota, Florida, for 15 years.
Iker didn’t become a public figure—or a lightning rod—until he was nominated to become a bishop in 1992.
The Episcopal Church had allowed women in ministry for 16 years at that point, but church canons could not force a bishop to ordain anyone. A bishop’s authority over his diocese was considered inviolate. And Iker said he wouldn’t ordain women, nor allow them to serve in any parish under his care.
One female priest said Iker’s nomination was “appalling” and predicted he would hold the Episcopal Church “hostage” to misogyny.
Iker was narrowly elected, however, with the support of John Shelby Spong, the liberal Episcopal bishop who rejected traditional Christian doctrines including Jesus’ resurrection and even theism itself. Spong said that though he wanted to force the church to evolve and believed it had to change or die, he thought Episcopalians should also tolerate traditionalists.
Spong later complained that “the act of gracious inclusion has never been reciprocated.”
Episcopal leaders may have also been reticent to oppose Iker because the church had a century-long tradition of electing those who were nominated. Episcopal elections were seen as polite and deferential, with the good manners necessary to maintain unity.
Some critics also said they admired Iker’s character even though they disagreed with his views.
“He was forthright in his opinions … and showed considerable integrity in remaining steadfast,” said one minister who supported him despite their disagreement. “He was patient and thoughtful in answering my questions.”
Five years later, however, the Episcopal Church decided bishops would have to accept women’s ordinations, setting Iker on a collision course with his church. He said at the time that radical feminists were trying to get revenge, seeking to oppress conservatives like him.
“In the heart of radical feminism, there is a lot of internal anger,” the bishop told the Associated Press. “I think we saw that here.”
Iker pointed out that Jesus’ 12 disciples were all male. He also argued that any hope of unity with Roman Catholics and the Eastern Orthodox would require a return to an all-male priesthood. He could not seem to persuade other church leaders, however.
Despite the new rule, Iker managed to keep women almost entirely out of the pulpits and away from the altars in his diocese. He couldn’t stop women from guest preaching, though, and couldn’t stop the denomination from appointing a woman over him as presiding bishop.
Katharine Jefferts Schori was made head of the Episcopal Church in 2006. Iker and other conservatives were dismayed. In addition to differences over gender roles, Anglo-Catholics and evangelical Episcopalians were upset by Schori’s support for the consecration of Gene Robinson, the church’s first openly gay bishop, and by statements that seemed to suggest that Jesus was just one way among many that people could be reconciled with God.
“I think that we may well be at that point where there are irreconcilable differences in theology and church discipline and so on,” Iker said. “Perhaps the best thing to do is say, ‘How can we have an amicable divorce?’”
It was not amicable.
Iker left the Episcopal Church on November 24, 2008. He took the majority of the Fort Worth diocese with him: 48 out of 56 congregations decided to leave.
But leaving, for them, didn’t mean going anywhere.
The conservative majority said they would keep using the name “The Episcopal Diocese of Fort Worth” and maintain ownership of their church buildings, bank accounts, and other property, which was estimated to be worth about $100 million.
Texas Monthly called this “a startling assertion of temporal power,” but Iker maintained that the churches followed proper procedure, adhered to canon law, and had a right to the real estate. The breakaway group was, after all, the majority. The Episcopal Church decided to test that in court.
They sued. And then sued again.
Iker ended up defending himself in three different cases, in three courts, in two Texas counties. He called himself “the most sued Anglican bishop in all of North America.” His supporters gave him the admiring nickname “the lion of Fort Worth.”
Iker, who continued his oversight of about 80 clergy and dozens of churches and ministries, complained his time was too often dominated by legal matters.
“I seem to spend more time now with groups of lawyers than groups of priests,” he said in 2010. “Almost every day I am in conversation with one of our attorneys. We have engaged six different law firms to respond to the litigations brought against us.”
The legal battles dragged on for 12 years before Iker and the Anglicans ultimately won. Finally, a Texas Supreme Court judge ruled that “under the governing documents, the withdrawing faction is the Episcopal Diocese of Fort Worth.” The national church appealed, but the US Supreme Court declined to take the case, letting the ruling stand.
Throughout the long legal battle, Iker maintained there really was only one thing at stake: whether or not the church was going to remain committed to the faith handed down by the apostles.
“The real issue is the faith. We are taking a stand for the historic faith and practice of the Bible, as we have received them,” Iker said.
For the Texas bishop, that was also the only real issue at stake in the new Anglican denomination. And there, again, he was deeply troubled by women in ministry.
A few years before he retired, Iker addressed the official gathering of ACNA leaders and told them that the compromise the church had worked out in its constitution, where some dioceses would ordain women while others would not, was no longer tolerable. Women in the pulpit and at the altar is a recent innovation, according to Iker, breaking from apostolic tradition and catholic order, and should not be acceptable among orthodox Christians.
As long as women were allowed to be ordained in parts of ACNA, “we are in a state of impaired communion,” Iker said.
The debate was not resolved in 2017. It still divides Anglicans today.
Iker predicted the tension would be a problem for the ACNA going forward, just as it had been the cause of so much conflict and the ultimate breaking point for the Episcopal Church.
“We see the ordination of women … as a departure from the witness of Holy Scripture and the apostolic practice of the ancient Church,” Iker said. “Pray for God’s guidance as we seek to resolve this deeply divisive issue, in the interest of deepening our unity in Christ.”
Iker retired in 2019 after receiving a cancer diagnosis. He is survived by his wife, Donna Bowling Iker, and their three daughters. A requiem mass for the bishop was offered on October 11 at St. Vincent’s Cathedral Church in Bedford, Texas.
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