Anglicanism – An Overview

Steeped in Anglican Tradition

Anglican means “of England” and this heritage is a part of our past. We are governed in an Episcopal (of Bishops) manner and our Bishops are descendants of the Apostles and of the first Episcopal bishops in theUnited Statesby way of laying on of hands. We are organized into parishes (local churches), a regional Diocese (geographical groupings of numerous parishes) and provinces (encompassing many dioceses). We are a part of the Reformed Episcopal church (Diocese of the West) and The Anglican Church in North America (Diocese of Cascadia). Each church is self governing with an elected and representative body called a vestry (church board). Our clergy are ordained in the separate orders of Deacons, Priests, or Bishops.  A Rector is a priest who has been invited to serve a parish by the mutual agreement of the priest and the vestry.

 Our worship is liturgical in nature following a set pattern with repeated forms. We follow the services that are found in the 1928 Book of Common Prayer. This treasured document contains elements of centuries old Christian worship practices. The 1928 Book of Common Prayer is a direct descendent of the first Anglican Books of Common Prayer written, in large measure, by Thomas Cranmer. The 1928 Book of Common Prayer is distinct in its consistent theology, scriptural purity, and evangelical simplicity. Liturgy can be translated from it’s Greek origin “as the work of the people”[1] Liturgical worship services provide the opportunity for every member of the congregation to actively participate. Such worship is in full accord with the doctrines of the Bible, as seventy percent of the Book of Common Prayer is in the exact words of Scripture.

[1] http://en.wikipedia.org/wiki/Liturgy

Saint Barnabas Anglican Church
Rooted in Scripture & Steeped in Anglican Tradition

We Are:

Catholic, sharing the faith, sacraments, and teachings the Church of Jesus Christ has embraced in every era; and share the fellowship of all like-minded people around the world.

Apostolic, continuing stead-fastly in the Apostles’ teaching and fellowship, and are under the prayerful oversight of our local Bishops (the Apostles of our day).  We trace our Apostolic Succession through the Diocese of the West (Reformed Episcopal Church) and the Diocese of Cascadia (Anglican Church North America).

Reformed, we are spiritual heirs to the treasures of the English Reformation, holding to the doctrines taught in the 39 Articles of Religion and guided by the liturgy of the 1928 Book of Common Prayer.

Evangelical, believing and proclaiming that Jesus Christ is the only advocate and mediator between God and man, who by His sacrifice, once for all, reconciles all who believe on Him.

We:

Believe, that the Holy Bible is the inerrant, revealed Word of God and, therefore, the ultimate authority and standard of faith and practice in our lives.

Advocate, the ministry of all believers, the laity together with the three-fold offices of deacon, priest, and bishop.

Emphasize, regular, reverent, disciplined worship services in which we praise Almighty God, admit our need for Him in our daily Lives, and offer Him our prayers of Thanksgiving and petition for others as well as ourselves.

 We warmly invite you to join us in the worship, witness, and service of Jesus Christ our Lord and Savior.

 

Copyright © 2011 St. Barnabas Anglican Church of Seattle.

6 Responses to Anglicanism – An Overview

  1. Charles says:

    How do the canons work under two separate dioceses? REC canons restrict prayer book use to those prior to 1979 while women’s ordination is forbidden. Meanwhile, I understand Cascadia allows the 1979 bcp and has women orders. How does this practically work out on a parish level, and what are the troubles of “dual citizenship”, if any? Thanks.

    • Dear Charles,

      Thank you for your inquiry. The canons have worked in respecting our differences and looking to what we share in common. ACNA and REC both share an interest in Biblical orthodoxy. There is a common interest in sacred worship, even though the liturgies are admittedly much different. St. Barnabas was formed by disaffected Roman catholics and Episcopalians during the liturgical renewal movement of the 60’s. Even though we have been at the Continuing table for decades there were troubles in those last remnant movements as well. We left the United Episcopal church during a synod under the direction of our founding Bishop. We have remained a continuing parish.

      We still use the 1928 BCP liturgy exclusively, the KJV, and the 1940 hymnal. All have served us well. When we are at other gatherings the liturgy is most likely not a 1928 Mass, we in turn respect their liturgies as contemporary orthodox Anglicans.

      We continue to follow the wise lead of our Holy Bishops under the direction of +Bp. Sutton, +Bp. Riches, +Bp. Mott, +Bp. Allen, and our beloved retired +Bp. Boyce. They too have taken a prominent place at World wide Anglican communion. We are not identicle, but the Lord has been gracious in our seperate understandings.

      Blessings,

      Fr. Harley+

      • Charles says:

        Thank you Fr. Harley. I guess those less obvious incongruities existing between two jurisdictions (respecting dual citizenship of a parish, in this case, DioCascadia v. DoW-REC) is determined by the bishop(s). On another subject, does anyone in your parish know anything bout the older continuing churches in the Seattle area? I have a parish flyer for St. Augustine of Canterbury in Seattle under the vicarage of the Rev. Dr. Bud Robinson. Do you know what happened to Dr. Bud or his Seattle congregation? There was a second parish called “Holy Cross” also meeting in Seattle under Sam F. Tasachereau. Ring a bell? sincerely, Charles

      • Charles says:

        I’m trying to make sense of these pictures… These were taken in the mid-eighties, when the Washington Deanery under +Walters was part of ACC. In 1986 they leave to join a confederation of continuing churches, mainly ARJA and UECNA. During +Walter’s failing health, they might eventually have found their way into UECNA through the confederation? There was a great hope the Bishop of London, Leonard Graham, would have taken the reigns of the Anglican Confederation, aka. Proposal 3. Anyway, here are some pictures of Tasachereau while he was active in Seattle. http://cousinsam.blogspot.com/2012/11/deacon-and-other-1980s-pictures.html

      • Charles says:

        Hello Fr. Harley,
        In a booklet written by Robert Strippey, St. Barnabas (Seattle) is mentioned as an early member of AECNA. See p. 31
        “In May 1979, for example, three PECUSA parishes (with their clergy) were received into this church in the state of Washington alone…At the church’s biennial convention in Fountain Valley California, in May 1979, plans were drawn to erect the Diocese of the West to include the Pacific coast states plus Idaho and Arizona. On October 19 a convention met at St. Barnabas Church, Seattle, to establish the constitution and canons and to elect a bishop. The Very Rev. John Hamers was chosen and will be consecrated in Tucson, Arizona, in early February 1980.”

        Douglas Bess further touches on your parish in his book, Divided We Stand, pages 73-74,
        “In the summer of 1975, the AECNA and ACA began the process of merging. A ‘resolution of Agreement’ was drawn up which called for all members of the Council of Anglican Episcopal Churches to agree to accept four points as the basis for union [the creeds, three-fold orders, two sac, sola script.], p. 74, “when the AECNA held its convention in Bellevue, WA, Bishop George [St. Francis Spartansburg, South Carolina] was allowed to participate in the discussions leading up to the vote regarding the plan for future union. After the convention passed the resolution, it was also decided that Bishops Adams and George would take turns..chairing the committee to oversee the eventual union of the two bodies. Plans were also started to begin fundraising efforts for a joint seminary [Laud’s Hall?]. An enlarged AECNA was effectively in place by Oct. 1977 when Bishops Kleppinger and Stephens were consecrated by Adams in Spartanburg, SC, and Bishops Adams, Benning, Parker, and Perry-Hooker jointly laid hands on each other in order to transmit and unify their varying lines.”

        The Bellevue Conference resulted in the unification of George’s emerging diocese [early-ACA] with Adam’s west coast [AECNA]. This would be repeated by the englarged AECNA with the American Episcopal Church in 1982 at a Seattle Congress (which I bet was held at St. Barnabas). Again, see Bess,

        “p. 173, The merger between the AEC and AECNA became official in late May of 1982, during a joint synod of the two bodies held in Seattle, WA. The new, enlarged church adopted a set of canons, which were reportedly drafted by a committee comprised of members of each body, and retained the name of the larger group of the enlarged AEC, while Bishop John M. Hamers of the old AECNA was named the Episcopal VP. However, the Seattle unification synod still could not avoid being best by yet another schism. The Primus of the AECNA, Bishop Adams, along with Bishops Graham Lesser and Thomas Kleppinger, decided to reject the merger between the two bodies, and continue the AECNA under its prior structure. Although the reason for their hesitation in merging with the AEC is not clear, there were AECNA churchmen who claimed that Clavier had arrived with his own canons…Another possibility is that the dissenting AECNA bishops were not comfortable with the manner in which the ARJA had been dealt with in the unification process. One of the first things that the dissenting bishops did after the Seattle synod was to announce that they were seeking to be in intercommunion with the ARJA. The AEC claimed, probably correctly, that the majority of the AECNA parishes had joined the AEC, but the dissenting AECNA bishops disputed that claim…It was not only the infusion of a large portion of the AECNA into its fold that enlarged the AEC”

        Can you clarify St. Barnabas’ role in this likely confusing history. I think I’ve sorted it out some, but any insight would greatly help. The significance of all of this is that it led to a second great attempt, after St. Louis, to unify extra mural Anglicans, otherwise known as the foundation of the ACA at Deerfield Beach, which contains it own set of lessons which I believe informs much of the activism [what not to do] of FiFNA and REC today. So, it’s significant to ACNA#2. I pray this is our last set back in getting a parallel province off the ground. Thanks for your patience, Fr. Crain.

  2. K.A. says:

    To Charles: I was one of the founding members of St Augustine of Canterbury. We started the church in the Shoreline/No.Seattle area in the hope that it would grow and flourish. We met first in the Phinney Ridge area, then had to move to the Wallingford area and finally to the U.W. The many moves for the church and also of the membership to other locations finally forced us to close our doors. After that I tried to make it to St David of Wales whenever I could but when Fr. Duley was transferred back to the Mid-West for his “day job” that parish also did not last (as I understand he as passed away). I know another of St Barnabas’ congregation was also a founding member of St Augustine’s, she could also add more information for you.

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