Community Chapel and Bible Training Center
Encyclopedia
Community Chapel and Bible Training Center was a controversial independent church created in 1967 and pastored by Donald Lee Barnett
in which he taught his version of Oneness Pentecostalism
. The church eventually grew to an attendance of over 3,000 before splitting and losing significant numbers in 1988 because of numerous lawsuits brought against Barnett and others in the church leadership for sexual improprieties. Community Chapel became famous for a practice its leaders advocated known as "spiritual connections." This practice involved seeking intense emotional experiences of love with another person, usually not one's spouse, while dancing together in worship. It was taught at the Chapel that through this experience, Jesus
, specially known to the participants as "the glorified Son of Man" because of the teaching of Barnett, was connecting the members of his church together in love as he had always meant them to be.
Community Chapel originated in a home Bible study led by Barnett. According to her book The Truth Shall Set You Free, Barnett’s wife Barbara worked as a representative of Burien Welcome Wagon, a committee for welcoming new members to the community, in the 1960s. In the course of this work, she met Keith and Joanne Gunn, recent arrivals from Chippewa Falls, Wisconsin
, and, though they were Lutheran, Mrs. Barnett invited them to a Pentecostal meeting at the church she and her husband attended. Keith Gunn became interested in the Pentecostal experience of being "filled with the Holy Spirit," and invited Mr. Barnett, who had two years of education at a Pentecostal Bible college in Boise, Idaho, to start a Bible study in the Gunn's home for others similarly interested. This Bible study grew and was soon incorporated as the church of Community Chapel.
In 1969, some members of this group sold many of their possessions, and some put second mortgages on their homes, to finance construction of a Bible school on 5 acres (20,234.3 m²) of rural land which Barbara had found in Burien, Washington
. As membership grew the group purchased 36 acres (145,687 m²) more of nearby land. The Chapel then constructed elementary and secondary schools on its newly acquired land, erected a large sanctuary, a printing press, a recording studio, employed a security force to monitor the property, and began holding church services.
Early services at the chapel were fairly typical of Pentecostal services, including "speaking in tongues," spontaneous prophecies and "words of knowledge" from God. The meetings were also characterized by persons spontaneously leading out in singing the usually simple chorus-like melodies of praise, a style of ministering music typical of a very few churches that were involved in a Pentecostal movement of the late 40s and early 50s (most of the rest having died out since), which would often erupt in massive expressions of praise and worship, usually overwhelming the feelings and emotions of those present in ways to which most adherents of traditional Christianity were not accustomed. The group continued to grow, soon listing roughly 150 outreach ministries in its publications, including hospital and prison ministries.
On September 14, 1979 the Church Articles of Incorporation were rewritten so that only a four-member board headed by Barnett could make decisions http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Trial_Exhibits/Exhibit%202.pdf. According to Tim Brown, director of the Colossian Fellowship (an evangelical Christian group concerned with biblical orthodoxy), it was at this point the group "took an authoritarian turn." As the group's rules began to change, Barnett instituted "Operation Rescue," in which members were encouraged to report on each other's faults to the pastor. A dress code was implemented, as well as a dietary code restricting pork and shellfish, all based on Barnett's interpretation of Old Testament
Judaic Laws. Specific Christian
books and bookstores were also to be avoided, because they contained "false creeds." The celebration of Christmas
and Easter
was also discouraged because Barnett considered them "secular" holidays. Engagements were also forbidden, unless Barnett's wife Barbara was informed beforehand. Indications of a negative or "rebellious" attitude were frequently attributed to demon possession. Tim Brown's former ministry, apparently called "Colossian Fellowship" is no longer in existence. At the present time it is unknown precisely where Mr. Brown obtained his information regarding Community Chapel.
Throughout the 1970s, according to researcher Ronald Enroth
, a series of "spiritual fads" began to sweep through the church, "exciting many of the faithful but confusing many others." The first of these was the "white room experience," introduced by Barbara Barnett as a result of a vision she claimed to have received. The "white room" was a mystical place that enabled one to become especially intimate with the Lord
, but could only be reached through a progression of varying degrees of spiritual maturity. Another "fad" was known as the "pillar of holiness," a spiritual event that could only be experienced by those who had "gotten into the white room." Another "fad" was referred to as "singing in the Spirit
," in which the entire congregation would sing in tongues together. A "fad" known as "spiritual surgery" also occurred, in which individuals were encouraged to "completely yield to God
," so that "inner healing" could result.
In 1979, Barnett invited area ministers to a series of meetings known as the "Puget Sound Charismatic Ministers Discussion on the Doctrine of the Bible." According to Dr. Daniel Pekota, a professor at Northwest College (now Northwest University
) in Kirkland, WA, Barnett monopolized the meetings with preaching about the "Oneness" doctrine, a doctrine that, because it denies the Trinity
, is widely recognized as contrary to historical Christian
doctrine. Religious leaders, including Pekota, soon stopped attending the meetings.
. Following this, he instituted "dancing before the Lord," which was a free-form, individual dance with spiritual implications. In 1985, however, this evolved into a highly controversial, intimate two-person dancing practice known as "spiritual connections."
During church services, members were instructed to find a dance partner, known as a "connection." By staring into each others eyes, a process known as connecting, partners were told they would in actuality be seeing Jesus
in each other's eyes, and were encouraged to look with love into their spiritual connection's eyes in order to express their love to Jesus. Throughout the week, both in and out of church, members were encouraged to spend time with their spiritual connections in a kind of "quasi-dating relationship." Physical intimacy often accompanied these "spiritual" connections, and connection love was taught to be more intense, and more desirable, than marital love.
A former member has stated that the connecting experience was so intense that she and other women would experience orgasms without ever having any physical contact with their connections.
It was taught that God
was using the "spiritual connections" to break down the barriers and inhibitions within the congregation, and promote greater "unity" within the church. Spouses that felt jealousy watching were taught to "release their mates unto the Lord," and Pastor Barnett taught from the pulpit that members were not to view the connections "carnally." According to Barnett, what the people were doing (which included hugging, holding, fondling, kissing) was not to be viewed with the eyes of the "flesh." As he explained, "What's happening is they're having spiritual union ... It just looks the same on the outside, but what's really occurring is spiritual, so don't judge them or their motives." In the book Churches That Abuse
, a former member described what it was like at church services that included such sessions of dancing:
The practice often led to marital friction. The members were told that intimate spiritual experiences with their "spiritual connection" (typically a member of the opposite sex to whom one was not married) could help defeat the "demons of jealousy" and open up the person to a deepened experience of the love of Christ
. Critics have attributed spiritual connections to "scores of divorces and separations as well as suicides and the murder of a young girl by her mother." The practice of spiritual dancing has been highly criticized in newspapers and books, and by former members and researchers. The Rev. David Wilkerson, author of "The Cross and the Switchblade
," referred to the practices as "the most grievous thing I've ever heard in my 30 years of ministry" and "the worst error that's ever come into the charismatic movement
."
issued a statement about the group, in which they stated that, "Based on our research, there is more than sufficient evidence to show that CCBTC is, in the theological sense of the term, a cult. That is, a religious organization which professes to be Christian but which teaches heretical doctrine on the fundamentals of the Christian faith." According to the CRI
, the group's beliefs about Christian
demon possession and "Oneness
" constituted heresy
. The practice of "spiritual connections" was also criticized as "unbiblical and socially deviant." In conclusion, the CRI
wrote, "Christians should not seek to have fellowship with those involved."
The letter addressed allegations that Barnett initiated or attempted to initiate improper physical and/or sexual contact with parishioner Sandi L. Brown in the early to mid-1970s. Barnett described the matter as a "long drawn out 'watergate' affair", and claimed the accusations subjected Barnett and his wife to "terrible pressures" with "physical symptoms and suffering". Barnett denied all allegations of misconduct, claiming that Ms. Brown was bringing false allegations against her pastor due to influences from demonic spirits and other dissident church members, that Ms. Brown was not a credible witness and that the elders should dismiss the allegations as facially insufficient because neither Ms. Brown nor the elders could produce any witnesses to corroborate the allegations as required by Biblical evidentiary standards. Barnett stated that:
Barnett further requested that Ms. Brown submit to a lie detector test to assist in determining Ms. Brown's veracity, explaining that:
Barnett was apparently planning to meet with Ms. Brown while wearing a hidden tape recorder to discuss Ms. Brown's allegations in further detail. Barnett was quite certain he would obtain incriminating statements from Ms. Brown which would contradict her earlier statements, thus providing concrete evidence that Ms. Brown was not being truthful. Ms. Brown was apparently warned in advance of Barnett's intentions to conduct an independent investigation, and did not agree to meet with Barnett. Barnett expressed frustration that other parishioners hindered Barnett's efforts to meet with Ms. Brown, thereby preventing Barnett from obtaining the "smoking gun" evidence needed to clear his name.
The "eldership hearings" officially commenced on January 25, 1988, and continued until March 8, 1988.
Shortly thereafter, a letter was sent to Barnett notifying him of the "special status".
http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Trial_Exhibits/Exhibit%2024.pdf The special status restricted Barnett from counseling women alone, or traveling with women alone. On Friday, February 26, 1988 the Eldership conducted a special service http://kenady.150m.com/chapel/split/split.htm#SP-0004http://kenady.150m.com/chapel/split/split.htm#SP-0005, providing details to the congregation regarding Barnett's alleged sexual misconduct. At the time Barnett was away in Montana dealing with matters pertaining to another Satellite church. When Barnett returned the next day, he learned of what the eldership had done and convened his own special service on February 28, 1988 http://kenady.150m.com/chapel/split/split.htm#SP-0006http://kenady.150m.com/chapel/split/split.htm#SP-0007, refuting the allegations made by eldership and denouncing the eldership for their alleged attempts to undermine his authority and violate the church bylaws.http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Trial_Exhibits/Exhibit%2031.pdf According to Barnett,
Barnett later testified that:
On March 3, 1988 the general eldership signed a recommendation to the Senior elders, requesting the Senior elders disfellowship Barnett. On the Morning of March 4, 1988 at approximately 11:20 a.m., Senior Elders Jack Hicks, John Dubois and Scott Hartley went to Barnett's house and attempted to convene an impromptu senior elders meeting. What actually occurred at the meeting is highly disputed. The elders claim they presented Barnett with a copy of a resolution amending certain provisions church articles of incorporation for Barnett to sign, but that Barnett refused the discuss the matter and ordered them to leave his house.
Barnett claims that he had previously scheduled separate meetings with each of the Senior Elders for March 4, 1988 to discuss other matters with each elder privately, including their loyalty to Barnett and the Church. Barnett claims that Mr. Hicks placed the Articles of Amendment on the table in front of him, but he did not look at the documents because they were unrelated to the issues Barnett intended to discuss. Barnett claims it was only after the elders left his residence that he reviewed the proposed Amendments to the Articles of Incorporation, and that the elders never made any reference to amending the articles and bylaws while they were in his residence. Regardless, it is clear from the available records that the Senior Elders did not give Barnett advance notice of the meeting at Barnett's house on the Morning of March 4, 1988
After the senior elders left Barnett's house, Scott Hartley drove to the Secretary of State's office in Olympia and filed the Amendments to the Articles of Incorporation at Approximately 1:10 P.M. on March 4, 1988.http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Trial_Exhibits/Exhibit%2046.pdf
http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Trial_Exhibits/Exhibit%2047.pdf That afternoon at 3:15 P.M., Jack Hicks, Jack Dubois and Scott Hartley continued the Senior Elder's meeting from earlier that morning, and passed a resolution amending the church bylaws, removing Barnett from the Church and authorizing a letter to Barnett advising him he was Disfellowshiped from Community Chapel.http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Trial_Exhibits/Exhibit%2050.pdf
http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Trial_Exhibits/Exhibit%2048.pdf
On March 4, 1988 all 16 elders of Community Chapel signed a letter notifying Barnett he would be excommunicated from Community Chapel effective immediately. http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Trial_Exhibits/Exhibit%2034.pdf The three senior elders sent Barnett another letter to that effect the same day http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Trial_Exhibits/Exhibit%2049.pdf. The letters listed numerous allegations of sexual misconduct as the basis for the excommunication
. On March 6, 1988, Pastor Barnett gave another rebuttal sermon in response to the elders attempts to difellowship him. http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Trial_Exhibits/Exhibit%2040.pdf,
http://www.ccgathering.net/split/SP-0013.mp3http://www.ccgathering.net/split/SP-0014.mp3
The complaint alleged various claims arising out of the alleged sexual misconduct of Pastor Jack McDonald and the "spiritual connections" doctrine taught by the Community Chapel. Gabrielson provided details of the misconduct in a deposition given October 22, 1987.
http://www.ccbtcresearch.com/CC_Court_Records/Gabrielson_v._Community_Chapel/Gabrielson_Record_excerpts/deposition%20excerpts/Carol_Gabrielson_deposition_%2010-22-87.pdf
On October 24, 1988 she was awarded $130,000 by a Pierce County Jury.http://www.ccbtcresearch.com/CC_Court_Records/Gabrielson_v._Community_Chapel/Gabrielson_Record_excerpts/Pleadings/JudgmentOnJuryVerdict_11-23-88.pdf The award to Gabrielson was originally $200,000, but was reduced by 35 percent due to her contributory negligence
in the situation.
Numerous other individuals filed civil lawsuits in King County Superior Court against Barnett and Community Chapel in 1986 including Kathy Butler, Sandi Brown, Michael & Sandy Ehrlich, and many others. Their claims included assault and battery, outrage, "ministerial malpractice", negligent counseling, "wrongful disfellowship", counselor malpractice, infliction of emotion distress, loss of consortium, loss of parental consortium and defamation, among others. Many of these lawsuits were eventually consolidated for trial purposes under King County Superior Court Cause No. 86-2-18176-8, although all of the cases settled before trial. The court files pertaining these cases can be found here: http://www.ccbtcresearch.com/CC_Court_Records/Kathy_Butler_v_Community_Chapel/full%20court%20files/Complete_Court_Files.html
On the afternoon of March 4, Barnett and Mr. Pierce went to the ex-parte department of the King County Superior Court and requested the court issue a temporary restraining order reinstating Barnett to his pastorate effective immediately. After hearing argument from Mr. Pierce that afternoon, a commissioner from the ex-parte department issued the following order:
At the hearing on March 11, Judge Charles Johnson signed a restraining order temporarily reinstating Barnett to the Pastorate until March 15, 1988, when Judge Bates would be available to consider the matter further.
http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Pleadings_and_Orders/Sub.20_Temp.RestrainingOrder_03_11_1988.pdf
After hearing extensive arguments from both sides, Judge Bates ruled that Barnett was not given proper notice of the March 3rd board meetings convened by the Senior Elders to amend the articles and bylaws and therefore was not properly excommunicated from the church. As such, Judge Bates entered a restraining order on March 15, 1988 reinstating Barnett to his pastoral position pending a final resolution of the litigation.http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Pleadings_and_Orders/Sub.21_Pl.Temp.Rest.Order_03_15_1988.pdf
At the request of the Senior Elders, Judge Bates issued yet another restraining order on March 17, 1988, requiring both sides to maintain the "status quo" as it existed on March 3 before the Pastor was disfellowshipped and the articles and bylaws were amended. http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Pleadings_and_Orders/Sub.29_Temp.Rest.Order_03_17_1988.pdf
After months of voluminous discovery and cross-motions for summary judgment
, on November 30, 1988 Judge Norman Quinn granted the Elders first motion for partial summary judgment
http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Pleadings_and_Orders/Sub.144_OrderOnSummaryJudgment_11_30_1988.pdf. Judge Quinn found that certain provisions of Community Chapel's Bylaws were in conflict with the Washington State Non-Profit Corporation Act (codified at RCW 24.03), namely those provisions requiring Barnett to concur in virtually all decisions made by the Board of Directors. The Bylaws further provided that if Barnett was away and the elders made a decision Barnett did not like, upon Barnett's return he could overturn the decision at his discretion. Judge Quinn also found that the director meetings amend the articles and Bylaws on March 4, 1988 were valid meetings of the board of directors. Judge Quinn ruled that when Barnett asked the directors to leave his house on the morning of March 4, 1988: "This request reflected Barnett's clear choice not to participate in that meeting, either at that time or at any continuation of that meeting later that day."
On December 16, 1988 Judge Quinn granted the elders a second motion for partial summary judgment
, dissolved all prior restraining orders and ordered Barnett to vacate the premises and return all church files, books, records and keys back to the Elders of Community Chapel. http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Pleadings_and_Orders/Sub.441.7_OrderGrantingSummaryJudgment_12_16_1988.pdf
http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Pleadings_and_Orders/Sub.441.6_OrderDissolvingRestraingOrder_12_16_1988.pdf
The Court heard oral arguments on October 19, 1989.
http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Pleadings_from_first_appeal/BarnettvHicks1.mp3
On June 14, 1990, the Court issued a 7–2 opinion reversing Judge Quinn's decision.
The court found that the disputed provisions in the Articles and Bylaws did not conflict with the Washington Non-Profit Corporation Act, and that the amendments to the Bylaws were not legally executed.
The high court reversed the rulings of Judge Quinn granting Summary Judgment in favor of the Elders, and remanded the matter back to the trial court. The Supreme Court concluded by noting that:
to determine whether Barnett had breached his fiduciary duties to Community Chapel. The court heard ten days of live witness testimony and extensive oral arguments from counsel.
Barnett objected to the proceedings because Judge Deierlein did not allow Barnett to present evidence of the Elders alleged sexual misconduct, even though the elders could present extensive evidence as to Barnett's improprieties. Barnett's Attorney framed the issues as follows:
The trial concluded with closing arguments on February 4, 1991.http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Trial_Transcripts/Barnett_v_Hicks_trial_02-04-1991.pdf
Judge Deierlein gave his oral decision on February 6, 1991.http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Trial_Transcripts/Barnett_v_Hicks_trial_02-06-1991.pdf After hearing three days of oral arguments from counsel http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Trial_Transcripts/Barnett_v_Hicks_trial_03-14-1991.pdf
http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Trial_Transcripts/Barnett_v_Hicks_trial_03-15-1991.pdf
http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Trial_Transcripts/Barnett_v_Hicks_trial_04-11-1991.pdf, Judge Deierlein issued written findings of fact and conclusions of law on April 12, 1991.
http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Pleadings_and_Orders/Sub.567_Findings-Conclusions_04_18_1991.pdf
Judge Deierlein's ruling upheld the Elders decision to remove Barnett from the church for breach of his fiduciary duties. Judge Deierlein found that "The Eldership and the three senior elders reasonably concluded, based on the information adduced at their hearings, that Pastor Barnett had materially breached the terms of his employment contract with community chapel".
Barnett argued that no court could impose a "fiduciary duty" upon a pastor for conduct arising from the pastoral-congregational relationship. Barnett also argued that Judge Deierlien's ruling amounted to impermissible judicial interference with the sincerely held religious beliefs of Barnett and his congregation, and that no secular court has jurisdiction to decide issues pertaining to church doctrine and policy. Barnett argued that any such attempt by a secular court would violate the First Amendment
to the United States Constitution
, and that matters pertaining to Barnett's conduct should be resolved by internal church procedures and not a secular judiciary. The Washington Supreme Court heard oral arguments on February 25, 1992 http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Pleadings_from_second_appeal/BarnettvHicks2.mp3 and reviewed the voluminous transcripts from the 14 days of proceedings before Judge Deierlien. In a move that may have surprised all parties involved, on May 21, 1992 the Washington Supreme Court issued a unanimous opinion dismissing Barnett's appeal on the court's own motion. The court found that
The problem was that Barnett and the Elders entered into a private arbitration agreement http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Pleadings_and_Orders/Sub.558_StipulationReArbitration_01_23_1991.pdf
to assure all parties involved a higher level of secrecy than would otherwise be available through a conventional public trial in the King County Superior Court building. The Supreme Court noted that parties who use this method of Arbitration severely limit the scope of appellate review, and that the decision of the Arbitrator is essentially "binding". The attorneys for both sides apparently attempted to have the best of both worlds, because they signed an agreement allowing for full appellate review of the arbitrator's decision, but also providing for confidentiality of the proceedings. The Supreme Court did not approve of this, noting that
Barnett did not file a Petition for Certiorari to the United States Supreme Court, and the litigation had finally concluded. Due to the uncertain status of the declaratory judgment action filed by Barnett contesting his removal, Community Chapel did not technically know who their legal pastor was until May 21, 1992 when the Washington Supreme Court dismissed Barnett's final appeal from Judge Deierlein's earlier ruling on April 12, 1991.
Barnett opposed the petition and took numerous depositions of Community Chapel Elders and staff, including the deposition of Mark Yokers http://www.ccbtcresearch.com/CC_Court_Records/In_re_CCBTC_Dissolution_Proceedings/Discovery_Docs/Mark%20Yokers%20Deposition_4-19-88.pdf, Drake Pesce http://www.ccbtcresearch.com/CC_Court_Records/In_re_CCBTC_Dissolution_Proceedings/Discovery_Docs/Drake%20Pesce%20Deposition%204-13-88.pdf, John H. Dubois http://www.ccbtcresearch.com/CC_Court_Records/In_re_CCBTC_Dissolution_Proceedings/Discovery_Docs/Dubois%20Deposition%204-6-88.pdf, Scott Hartley http://www.ccbtcresearch.com/CC_Court_Records/In_re_CCBTC_Dissolution_Proceedings/Discovery_Docs/Hartley%20deposition%204-12-88.pdf, Loren Krenelka http://www.ccbtcresearch.com/CC_Court_Records/In_re_CCBTC_Dissolution_Proceedings/Discovery_Docs/Krenelka%20depo%204-6-88.pdf, David Motherwell http://www.ccbtcresearch.com/CC_Court_Records/In_re_CCBTC_Dissolution_Proceedings/Discovery_Docs/David%20Motherwell%20Depo_4-20-88.pdf and Wyman Smalley http://www.ccbtcresearch.com/CC_Court_Records/In_re_CCBTC_Dissolution_Proceedings/Discovery_Docs/Wyman%20Smalley%20deposition_4-13-88.pdf. Barnett also requested the elders be held in contempt of court
, as the mere filing of a separate petition to dissolve the corporation before another judge was a per se violation of the restraining orders then in effect in the declaratory judgment
action. On June 6, 1988, Judge Wartnick found elders in contempt of court
for violating the earlier restraining order
s. http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Pleadings_and_Orders/Sub.47.5_OrderReContemptMotions_06_06_1988.pdf
The dissolution proceedings were later dismissed by Judge Charles Burdell.
http://www.ccbtcresearch.com/CC_Court_Records/In_re_CCBTC_Dissolution_Proceedings/Pleadings/Order_DenyingTRO_08_17_1988.pdf
and drowned her 5-year-old daughter in a bathtub, allegedly to save her from demons. A short time later the parishioner entered a plea of "not guilty for reasons of insanity" to the crime. On April 16, 1986 Judge R. William Riggs found that the member was affected by mental disease or defect at the time of engaging in the criminal conduct, and ordered the member be committed to Sheppard and Enoch Pratt Psychiatric Hospital in Towson, Maryland
. On July 26, 1991, the parishioner was discharged from the hospital when it was believed they no longer continued to present a substantial danger to others.
Donald Lee Barnett
Donald Lee Barnett is an American pastor who founded Community Chapel and Bible Training Center, a controversial church near Burien, Washington, and was its only pastor during its 21-year history, from 1967 to 1988...
in which he taught his version of Oneness Pentecostalism
Oneness Pentecostalism
Oneness Pentecostalism refers to a grouping of denominations and believers within Pentecostal Christianity, all of whom subscribe to the nontrinitarian theological doctrine of Oneness...
. The church eventually grew to an attendance of over 3,000 before splitting and losing significant numbers in 1988 because of numerous lawsuits brought against Barnett and others in the church leadership for sexual improprieties. Community Chapel became famous for a practice its leaders advocated known as "spiritual connections." This practice involved seeking intense emotional experiences of love with another person, usually not one's spouse, while dancing together in worship. It was taught at the Chapel that through this experience, Jesus
Jesus
Jesus of Nazareth , commonly referred to as Jesus Christ or simply as Jesus or Christ, is the central figure of Christianity...
, specially known to the participants as "the glorified Son of Man" because of the teaching of Barnett, was connecting the members of his church together in love as he had always meant them to be.
Early history
Chippewa Falls, Wisconsin
Chippewa Falls is a city located on the Chippewa River in Chippewa County in the U.S. state of Wisconsin. The population was 13,661 at the 2010 census. Incorporated as a city in 1869, it is the county seat of Chippewa County....
, and, though they were Lutheran, Mrs. Barnett invited them to a Pentecostal meeting at the church she and her husband attended. Keith Gunn became interested in the Pentecostal experience of being "filled with the Holy Spirit," and invited Mr. Barnett, who had two years of education at a Pentecostal Bible college in Boise, Idaho, to start a Bible study in the Gunn's home for others similarly interested. This Bible study grew and was soon incorporated as the church of Community Chapel.
In 1969, some members of this group sold many of their possessions, and some put second mortgages on their homes, to finance construction of a Bible school on 5 acres (20,234.3 m²) of rural land which Barbara had found in Burien, Washington
Burien, Washington
Burien is a city in King County, Washington, United States, located south of Seattle. As of the 2010 Census, Burien's population is 33,313, which is a 2.9% increase since incorporation. Annexation in 2011 has increased the cities population to about 45,000....
. As membership grew the group purchased 36 acres (145,687 m²) more of nearby land. The Chapel then constructed elementary and secondary schools on its newly acquired land, erected a large sanctuary, a printing press, a recording studio, employed a security force to monitor the property, and began holding church services.
Early services at the chapel were fairly typical of Pentecostal services, including "speaking in tongues," spontaneous prophecies and "words of knowledge" from God. The meetings were also characterized by persons spontaneously leading out in singing the usually simple chorus-like melodies of praise, a style of ministering music typical of a very few churches that were involved in a Pentecostal movement of the late 40s and early 50s (most of the rest having died out since), which would often erupt in massive expressions of praise and worship, usually overwhelming the feelings and emotions of those present in ways to which most adherents of traditional Christianity were not accustomed. The group continued to grow, soon listing roughly 150 outreach ministries in its publications, including hospital and prison ministries.
On September 14, 1979 the Church Articles of Incorporation were rewritten so that only a four-member board headed by Barnett could make decisions http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Trial_Exhibits/Exhibit%202.pdf. According to Tim Brown, director of the Colossian Fellowship (an evangelical Christian group concerned with biblical orthodoxy), it was at this point the group "took an authoritarian turn." As the group's rules began to change, Barnett instituted "Operation Rescue," in which members were encouraged to report on each other's faults to the pastor. A dress code was implemented, as well as a dietary code restricting pork and shellfish, all based on Barnett's interpretation of Old Testament
Old Testament
The Old Testament, of which Christians hold different views, is a Christian term for the religious writings of ancient Israel held sacred and inspired by Christians which overlaps with the 24-book canon of the Masoretic Text of Judaism...
Judaic Laws. Specific Christian
Christian
A Christian is a person who adheres to Christianity, an Abrahamic, monotheistic religion based on the life and teachings of Jesus of Nazareth as recorded in the Canonical gospels and the letters of the New Testament...
books and bookstores were also to be avoided, because they contained "false creeds." The celebration of Christmas
Christmas
Christmas or Christmas Day is an annual holiday generally celebrated on December 25 by billions of people around the world. It is a Christian feast that commemorates the birth of Jesus Christ, liturgically closing the Advent season and initiating the season of Christmastide, which lasts twelve days...
and Easter
Easter
Easter is the central feast in the Christian liturgical year. According to the Canonical gospels, Jesus rose from the dead on the third day after his crucifixion. His resurrection is celebrated on Easter Day or Easter Sunday...
was also discouraged because Barnett considered them "secular" holidays. Engagements were also forbidden, unless Barnett's wife Barbara was informed beforehand. Indications of a negative or "rebellious" attitude were frequently attributed to demon possession. Tim Brown's former ministry, apparently called "Colossian Fellowship" is no longer in existence. At the present time it is unknown precisely where Mr. Brown obtained his information regarding Community Chapel.
Ronald Enroth
Ronald M. Enroth is Professor of Sociology at Westmont College, Santa Barbara, California, and a prominent evangelical Christian author of books concerning what he defines as "cults" and "new religious movements"....
, a series of "spiritual fads" began to sweep through the church, "exciting many of the faithful but confusing many others." The first of these was the "white room experience," introduced by Barbara Barnett as a result of a vision she claimed to have received. The "white room" was a mystical place that enabled one to become especially intimate with the Lord
Lord
Lord is a title with various meanings. It can denote a prince or a feudal superior . The title today is mostly used in connection with the peerage of the United Kingdom or its predecessor countries, although some users of the title do not themselves hold peerages, and use it 'by courtesy'...
, but could only be reached through a progression of varying degrees of spiritual maturity. Another "fad" was known as the "pillar of holiness," a spiritual event that could only be experienced by those who had "gotten into the white room." Another "fad" was referred to as "singing in the Spirit
Singing in the Spirit
Singing in the Spirit, in Pentecostal and charismatic Christianity, describes the act of worshiping through glossolalic song. The term derives from 1 Corinthians 14:15 where Paul the Apostle said, "I will pray with my spirit, but I will pray with my mind also; I will sing praise with my spirit, but...
," in which the entire congregation would sing in tongues together. A "fad" known as "spiritual surgery" also occurred, in which individuals were encouraged to "completely yield to God
God
God is the English name given to a singular being in theistic and deistic religions who is either the sole deity in monotheism, or a single deity in polytheism....
," so that "inner healing" could result.
In 1979, Barnett invited area ministers to a series of meetings known as the "Puget Sound Charismatic Ministers Discussion on the Doctrine of the Bible." According to Dr. Daniel Pekota, a professor at Northwest College (now Northwest University
Northwest University
Northwest University is a regionally accredited, Christian coeducational institution offering a wide variety of associate, baccalaureate, master's and doctorate degrees...
) in Kirkland, WA, Barnett monopolized the meetings with preaching about the "Oneness" doctrine, a doctrine that, because it denies the Trinity
Trinity
The Christian doctrine of the Trinity defines God as three divine persons : the Father, the Son , and the Holy Spirit. The three persons are distinct yet coexist in unity, and are co-equal, co-eternal and consubstantial . Put another way, the three persons of the Trinity are of one being...
, is widely recognized as contrary to historical Christian
Christian
A Christian is a person who adheres to Christianity, an Abrahamic, monotheistic religion based on the life and teachings of Jesus of Nazareth as recorded in the Canonical gospels and the letters of the New Testament...
doctrine. Religious leaders, including Pekota, soon stopped attending the meetings.
The dancing revelation
In 1983, Barnett told his congregation that he was taken "in Spirit" to heaven, where he sang with angels and experienced "oneness of being" with ChristChrist
Christ is the English term for the Greek meaning "the anointed one". It is a translation of the Hebrew , usually transliterated into English as Messiah or Mashiach...
. Following this, he instituted "dancing before the Lord," which was a free-form, individual dance with spiritual implications. In 1985, however, this evolved into a highly controversial, intimate two-person dancing practice known as "spiritual connections."
During church services, members were instructed to find a dance partner, known as a "connection." By staring into each others eyes, a process known as connecting, partners were told they would in actuality be seeing Jesus
Jesus
Jesus of Nazareth , commonly referred to as Jesus Christ or simply as Jesus or Christ, is the central figure of Christianity...
in each other's eyes, and were encouraged to look with love into their spiritual connection's eyes in order to express their love to Jesus. Throughout the week, both in and out of church, members were encouraged to spend time with their spiritual connections in a kind of "quasi-dating relationship." Physical intimacy often accompanied these "spiritual" connections, and connection love was taught to be more intense, and more desirable, than marital love.
A former member has stated that the connecting experience was so intense that she and other women would experience orgasms without ever having any physical contact with their connections.
It was taught that God
God
God is the English name given to a singular being in theistic and deistic religions who is either the sole deity in monotheism, or a single deity in polytheism....
was using the "spiritual connections" to break down the barriers and inhibitions within the congregation, and promote greater "unity" within the church. Spouses that felt jealousy watching were taught to "release their mates unto the Lord," and Pastor Barnett taught from the pulpit that members were not to view the connections "carnally." According to Barnett, what the people were doing (which included hugging, holding, fondling, kissing) was not to be viewed with the eyes of the "flesh." As he explained, "What's happening is they're having spiritual union ... It just looks the same on the outside, but what's really occurring is spiritual, so don't judge them or their motives." In the book Churches That Abuse
Churches That Abuse
Churches That Abuse, first published in 1991, is a best-selling counterculture apologetic book written by Ronald M. Enroth. The book presents real-life stories of pseudo-Christian churches and organizations deemed spiritually abusive and the effects these groups have had on their members...
, a former member described what it was like at church services that included such sessions of dancing:
The practice often led to marital friction. The members were told that intimate spiritual experiences with their "spiritual connection" (typically a member of the opposite sex to whom one was not married) could help defeat the "demons of jealousy" and open up the person to a deepened experience of the love of Christ
Christ
Christ is the English term for the Greek meaning "the anointed one". It is a translation of the Hebrew , usually transliterated into English as Messiah or Mashiach...
. Critics have attributed spiritual connections to "scores of divorces and separations as well as suicides and the murder of a young girl by her mother." The practice of spiritual dancing has been highly criticized in newspapers and books, and by former members and researchers. The Rev. David Wilkerson, author of "The Cross and the Switchblade
The Cross and the Switchblade
The Cross and the Switchblade is a book written in 1963 by pastor David Wilkerson with John and Elizabeth Sherrill. It tells the true story of Wilkerson's first five years in New York City, where he ministered to disillusioned youth, encouraging them to turn away from the drugs and gang violence...
," referred to the practices as "the most grievous thing I've ever heard in my 30 years of ministry" and "the worst error that's ever come into the charismatic movement
Charismatic movement
The term charismatic movement is used in varying senses to describe 20th century developments in various Christian denominations. It describes an ongoing international, cross-denominational/non-denominational Christian movement in which individual, historically mainstream congregations adopt...
."
CRI labels group a "cult"
In 1986, the Christian Research InstituteChristian Research Institute
The Christian Research Institute is an Evangelical Christian apologetics ministry. It was established in October 1960 in the state of New Jersey by Walter Martin . In 1974 Martin relocated the ministry to San Juan Capistrano, California. The ministry's office was relocated in the 1990s near Rancho...
issued a statement about the group, in which they stated that, "Based on our research, there is more than sufficient evidence to show that CCBTC is, in the theological sense of the term, a cult. That is, a religious organization which professes to be Christian but which teaches heretical doctrine on the fundamentals of the Christian faith." According to the CRI
Christian Research Institute
The Christian Research Institute is an Evangelical Christian apologetics ministry. It was established in October 1960 in the state of New Jersey by Walter Martin . In 1974 Martin relocated the ministry to San Juan Capistrano, California. The ministry's office was relocated in the 1990s near Rancho...
, the group's beliefs about Christian
Christian
A Christian is a person who adheres to Christianity, an Abrahamic, monotheistic religion based on the life and teachings of Jesus of Nazareth as recorded in the Canonical gospels and the letters of the New Testament...
demon possession and "Oneness
Oneness Pentecostalism
Oneness Pentecostalism refers to a grouping of denominations and believers within Pentecostal Christianity, all of whom subscribe to the nontrinitarian theological doctrine of Oneness...
" constituted heresy
Heresy
Heresy is a controversial or novel change to a system of beliefs, especially a religion, that conflicts with established dogma. It is distinct from apostasy, which is the formal denunciation of one's religion, principles or cause, and blasphemy, which is irreverence toward religion...
. The practice of "spiritual connections" was also criticized as "unbiblical and socially deviant." In conclusion, the CRI
Christian Research Institute
The Christian Research Institute is an Evangelical Christian apologetics ministry. It was established in October 1960 in the state of New Jersey by Walter Martin . In 1974 Martin relocated the ministry to San Juan Capistrano, California. The ministry's office was relocated in the 1990s near Rancho...
wrote, "Christians should not seek to have fellowship with those involved."
Allegations of Barnett's improprieties with parishioner Sandi L. Brown
During a deposition in the Butler v. Barnett matter, Barnett produced a handwritten letter authored by Barnett dated September 4, 1979, addressed to senior elders Jack Hicks, Scott Hartley and George Alberts.http://www.ccbtcresearch.com/CCBTC_Correspondence/DLB--Elders_9-4-79.pdfhttp://www.ccbtcresearch.com/CCBTC_Correspondence/Letter_Barnett_to_Elders_9-4-1979.htmlThe letter addressed allegations that Barnett initiated or attempted to initiate improper physical and/or sexual contact with parishioner Sandi L. Brown in the early to mid-1970s. Barnett described the matter as a "long drawn out 'watergate' affair", and claimed the accusations subjected Barnett and his wife to "terrible pressures" with "physical symptoms and suffering". Barnett denied all allegations of misconduct, claiming that Ms. Brown was bringing false allegations against her pastor due to influences from demonic spirits and other dissident church members, that Ms. Brown was not a credible witness and that the elders should dismiss the allegations as facially insufficient because neither Ms. Brown nor the elders could produce any witnesses to corroborate the allegations as required by Biblical evidentiary standards. Barnett stated that:
Barnett further requested that Ms. Brown submit to a lie detector test to assist in determining Ms. Brown's veracity, explaining that:
Barnett was apparently planning to meet with Ms. Brown while wearing a hidden tape recorder to discuss Ms. Brown's allegations in further detail. Barnett was quite certain he would obtain incriminating statements from Ms. Brown which would contradict her earlier statements, thus providing concrete evidence that Ms. Brown was not being truthful. Ms. Brown was apparently warned in advance of Barnett's intentions to conduct an independent investigation, and did not agree to meet with Barnett. Barnett expressed frustration that other parishioners hindered Barnett's efforts to meet with Ms. Brown, thereby preventing Barnett from obtaining the "smoking gun" evidence needed to clear his name.
Allegations of Barnett's improprieties with parishioner Kathy Butler
After the infamous "split" in early 1988, numerous individuals began publicly alleging that Barnett was involved in sexual improprieties with women of the church for many years before the split. Kathy Butler, a member of Community Chapel during its "early years", was one of the numerous women who Barnett allegedly took advantage of. After leaving the church, Butler authored a letter dated April 22, 1986, describing in detail the various alleged sexual misdeeds involving Barnett and Butler beginning in 1972. http://www.ccbtcresearch.com/CCBTC_Correspondence/Kathy_Butler_letter_1986_04_22.pdfElders Receive "Zwack letter", convene secret eldership hearings
On December 24, 1987, Jerry Zwack, a Community Chapel member and "close friend" ("spiritual connection" in Chapel vernacular) of Pastor Barnett's wife, Barbara, hand delivered a letter to each of the Elders of Community Chapel http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Trial_Exhibits/Exhibit%2022.pdf demanding they take action regarding Pastor Barnett's alleged sexual misconduct. Shortly after receiving a copy of the letter on the Morning of December 24, 1987, Elder Russell MacKenzie received a phone call from Barnett asking him if he had received the letter. Barnett reportedly ordered MacKenzie not to read the letter, and to immediately return the letter to Barnett unopened. MacKenzie discussed the matter at length with Jack Hicks and other church elders, to determine the appropriate response to Zwack's letter. All 16 elders agreed to hold "preliminary meetings" between January 21, 1988 and January 24, 1988 to discuss the possibility of holding official hearings to directly address Zwacks grievances against Barnett. Barnett was given no notice of the preliminary hearings The Elders agreed to hold secret "eldership hearings" to allow Zwack to share his grievances against Barnett, and to further investigate other improprieties and allegations of misconduct made by other parishioners against Barnett. It was decided the eldership hearings were to be held on Weekday afternoons between 1–6 P.M. in the Recording Studio of the Main Burien Campus, because of the thick soundproof walls. Russel MacKenzie, a popular Bible College teacher was voted to be the moderator. Don Barnett was given many hours to give his side of the story.The "eldership hearings" officially commenced on January 25, 1988, and continued until March 8, 1988.
Elders put Barnett on "Special Status"
The eldership became concerned after hearing numerous allegations of Barnett's sexual misconduct at the Special eldership hearings. On February 10, 1988, the three senior elders convened a secret senior elders meeting without Barnett present. The minutes of the meeting reflect the following action was taken:Shortly thereafter, a letter was sent to Barnett notifying him of the "special status".
http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Trial_Exhibits/Exhibit%2024.pdf The special status restricted Barnett from counseling women alone, or traveling with women alone. On Friday, February 26, 1988 the Eldership conducted a special service http://kenady.150m.com/chapel/split/split.htm#SP-0004http://kenady.150m.com/chapel/split/split.htm#SP-0005, providing details to the congregation regarding Barnett's alleged sexual misconduct. At the time Barnett was away in Montana dealing with matters pertaining to another Satellite church. When Barnett returned the next day, he learned of what the eldership had done and convened his own special service on February 28, 1988 http://kenady.150m.com/chapel/split/split.htm#SP-0006http://kenady.150m.com/chapel/split/split.htm#SP-0007, refuting the allegations made by eldership and denouncing the eldership for their alleged attempts to undermine his authority and violate the church bylaws.http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Trial_Exhibits/Exhibit%2031.pdf According to Barnett,
Barnett later testified that:
Senior Elders amend church bylaws, disfellowship Pastor Barnett
Prior to March 4, 1988 the church bylaws provided that Barnett, as the original founding pastor of Community Chapel, could not be removed from Community Chapel without his concurrence.http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Trial_Exhibits/Exhibit%2010.pdf As such, Senior Elders Scott Hartley and Jack Dubois met with Attorney Jim Leach on March 2, 1988, to discuss the possibility of amending the Church Articles and Bylaws to remove the so-called "concurrence requirement", and thus allow the Senior elders to remove Barnett by a 2/3 majority vote without his concurrence. At the meeting, Mr. Leach prepared the documents that would be necessary to amend the articles of incorporation in the event the elders chose to take this action.On March 3, 1988 the general eldership signed a recommendation to the Senior elders, requesting the Senior elders disfellowship Barnett. On the Morning of March 4, 1988 at approximately 11:20 a.m., Senior Elders Jack Hicks, John Dubois and Scott Hartley went to Barnett's house and attempted to convene an impromptu senior elders meeting. What actually occurred at the meeting is highly disputed. The elders claim they presented Barnett with a copy of a resolution amending certain provisions church articles of incorporation for Barnett to sign, but that Barnett refused the discuss the matter and ordered them to leave his house.
Barnett claims that he had previously scheduled separate meetings with each of the Senior Elders for March 4, 1988 to discuss other matters with each elder privately, including their loyalty to Barnett and the Church. Barnett claims that Mr. Hicks placed the Articles of Amendment on the table in front of him, but he did not look at the documents because they were unrelated to the issues Barnett intended to discuss. Barnett claims it was only after the elders left his residence that he reviewed the proposed Amendments to the Articles of Incorporation, and that the elders never made any reference to amending the articles and bylaws while they were in his residence. Regardless, it is clear from the available records that the Senior Elders did not give Barnett advance notice of the meeting at Barnett's house on the Morning of March 4, 1988
After the senior elders left Barnett's house, Scott Hartley drove to the Secretary of State's office in Olympia and filed the Amendments to the Articles of Incorporation at Approximately 1:10 P.M. on March 4, 1988.http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Trial_Exhibits/Exhibit%2046.pdf
http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Trial_Exhibits/Exhibit%2047.pdf That afternoon at 3:15 P.M., Jack Hicks, Jack Dubois and Scott Hartley continued the Senior Elder's meeting from earlier that morning, and passed a resolution amending the church bylaws, removing Barnett from the Church and authorizing a letter to Barnett advising him he was Disfellowshiped from Community Chapel.http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Trial_Exhibits/Exhibit%2050.pdf
http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Trial_Exhibits/Exhibit%2048.pdf
On March 4, 1988 all 16 elders of Community Chapel signed a letter notifying Barnett he would be excommunicated from Community Chapel effective immediately. http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Trial_Exhibits/Exhibit%2034.pdf The three senior elders sent Barnett another letter to that effect the same day http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Trial_Exhibits/Exhibit%2049.pdf. The letters listed numerous allegations of sexual misconduct as the basis for the excommunication
Excommunication
Excommunication is a religious censure used to deprive, suspend or limit membership in a religious community. The word means putting [someone] out of communion. In some religions, excommunication includes spiritual condemnation of the member or group...
. On March 6, 1988, Pastor Barnett gave another rebuttal sermon in response to the elders attempts to difellowship him. http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Trial_Exhibits/Exhibit%2040.pdf,
http://www.ccgathering.net/split/SP-0013.mp3http://www.ccgathering.net/split/SP-0014.mp3
Civil complaints filed for alleged sexual misconduct
On April 30, 1986, Carol Gabrielson filed a Complaint for Damages against Donald Barnett, Pastor Jack Mcdonald, the Tacoma satellite branch of Community Chapel and Bible Training Center led by Mcdonald and the main Burien campus of Community Chapel.http://www.ccbtcresearch.com/CC_Court_Records/Gabrielson_v._Community_Chapel/Gabrielson_Record_excerpts/Pleadings/GabrielsonComplaint_04-30-86.pdfThe complaint alleged various claims arising out of the alleged sexual misconduct of Pastor Jack McDonald and the "spiritual connections" doctrine taught by the Community Chapel. Gabrielson provided details of the misconduct in a deposition given October 22, 1987.
http://www.ccbtcresearch.com/CC_Court_Records/Gabrielson_v._Community_Chapel/Gabrielson_Record_excerpts/deposition%20excerpts/Carol_Gabrielson_deposition_%2010-22-87.pdf
On October 24, 1988 she was awarded $130,000 by a Pierce County Jury.http://www.ccbtcresearch.com/CC_Court_Records/Gabrielson_v._Community_Chapel/Gabrielson_Record_excerpts/Pleadings/JudgmentOnJuryVerdict_11-23-88.pdf The award to Gabrielson was originally $200,000, but was reduced by 35 percent due to her contributory negligence
Contributory negligence
Contributory negligence in common-law jurisdictions is defense to a claim based on negligence, an action in tort. It applies to cases where a plaintiff/claimant has, through his own negligence, contributed to the harm he suffered...
in the situation.
Numerous other individuals filed civil lawsuits in King County Superior Court against Barnett and Community Chapel in 1986 including Kathy Butler, Sandi Brown, Michael & Sandy Ehrlich, and many others. Their claims included assault and battery, outrage, "ministerial malpractice", negligent counseling, "wrongful disfellowship", counselor malpractice, infliction of emotion distress, loss of consortium, loss of parental consortium and defamation, among others. Many of these lawsuits were eventually consolidated for trial purposes under King County Superior Court Cause No. 86-2-18176-8, although all of the cases settled before trial. The court files pertaining these cases can be found here: http://www.ccbtcresearch.com/CC_Court_Records/Kathy_Butler_v_Community_Chapel/full%20court%20files/Complete_Court_Files.html
Pastor Barnett's lawsuit for judicial reinstatement to his pastorate
After Barnett learned of the elderships' attempts to disfellowship him on the morning of March 4, 1988, Barnett found an attorney in the Phone book named Rodney Pierce. Barnett rushed down to his office with the church bylaws and requested Mr. Pierce seek immediate legal relief. Mr. Pierce convened a phone conference with Jim Leach, the attorney for the Elders'. That same day Mr. Pierce drafted and filed a Petition for Declaratory Judgment in King County Superior Court, requesting that Barnett's excommunication be declared invalid and that Barnett be reinstated as the rightful Pastor of Community Chapel.http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Pleadings_and_Orders/Sub.1_ComplaintForReinstatement_03_04_1988.pdfOn the afternoon of March 4, Barnett and Mr. Pierce went to the ex-parte department of the King County Superior Court and requested the court issue a temporary restraining order reinstating Barnett to his pastorate effective immediately. After hearing argument from Mr. Pierce that afternoon, a commissioner from the ex-parte department issued the following order:
At the hearing on March 11, Judge Charles Johnson signed a restraining order temporarily reinstating Barnett to the Pastorate until March 15, 1988, when Judge Bates would be available to consider the matter further.
http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Pleadings_and_Orders/Sub.20_Temp.RestrainingOrder_03_11_1988.pdf
After hearing extensive arguments from both sides, Judge Bates ruled that Barnett was not given proper notice of the March 3rd board meetings convened by the Senior Elders to amend the articles and bylaws and therefore was not properly excommunicated from the church. As such, Judge Bates entered a restraining order on March 15, 1988 reinstating Barnett to his pastoral position pending a final resolution of the litigation.http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Pleadings_and_Orders/Sub.21_Pl.Temp.Rest.Order_03_15_1988.pdf
At the request of the Senior Elders, Judge Bates issued yet another restraining order on March 17, 1988, requiring both sides to maintain the "status quo" as it existed on March 3 before the Pastor was disfellowshipped and the articles and bylaws were amended. http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Pleadings_and_Orders/Sub.29_Temp.Rest.Order_03_17_1988.pdf
After months of voluminous discovery and cross-motions for summary judgment
Summary judgment
In law, a summary judgment is a determination made by a court without a full trial. Such a judgment may be issued as to the merits of an entire case, or of specific issues in that case....
, on November 30, 1988 Judge Norman Quinn granted the Elders first motion for partial summary judgment
Summary judgment
In law, a summary judgment is a determination made by a court without a full trial. Such a judgment may be issued as to the merits of an entire case, or of specific issues in that case....
http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Pleadings_and_Orders/Sub.144_OrderOnSummaryJudgment_11_30_1988.pdf. Judge Quinn found that certain provisions of Community Chapel's Bylaws were in conflict with the Washington State Non-Profit Corporation Act (codified at RCW 24.03), namely those provisions requiring Barnett to concur in virtually all decisions made by the Board of Directors. The Bylaws further provided that if Barnett was away and the elders made a decision Barnett did not like, upon Barnett's return he could overturn the decision at his discretion. Judge Quinn also found that the director meetings amend the articles and Bylaws on March 4, 1988 were valid meetings of the board of directors. Judge Quinn ruled that when Barnett asked the directors to leave his house on the morning of March 4, 1988: "This request reflected Barnett's clear choice not to participate in that meeting, either at that time or at any continuation of that meeting later that day."
On December 16, 1988 Judge Quinn granted the elders a second motion for partial summary judgment
Summary judgment
In law, a summary judgment is a determination made by a court without a full trial. Such a judgment may be issued as to the merits of an entire case, or of specific issues in that case....
, dissolved all prior restraining orders and ordered Barnett to vacate the premises and return all church files, books, records and keys back to the Elders of Community Chapel. http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Pleadings_and_Orders/Sub.441.7_OrderGrantingSummaryJudgment_12_16_1988.pdf
http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Pleadings_and_Orders/Sub.441.6_OrderDissolvingRestraingOrder_12_16_1988.pdf
Barnett's first appeal to the Washington Supreme Court
Barnett promptly appealed Judge Quinn's decision upholding his disfellowship to the Washington State Court of Appeals, which later transferred the case to the Washington Supreme CourtWashington Supreme Court
The Washington Supreme Court is the highest court in the judiciary of the U.S. state of Washington. The Court is composed of a Chief Justice and eight Justices. of the Court are elected to six-year terms...
The Court heard oral arguments on October 19, 1989.
http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Pleadings_from_first_appeal/BarnettvHicks1.mp3
On June 14, 1990, the Court issued a 7–2 opinion reversing Judge Quinn's decision.
The court found that the disputed provisions in the Articles and Bylaws did not conflict with the Washington Non-Profit Corporation Act, and that the amendments to the Bylaws were not legally executed.
The high court reversed the rulings of Judge Quinn granting Summary Judgment in favor of the Elders, and remanded the matter back to the trial court. The Supreme Court concluded by noting that:
Arbitration Trial convened to determine if Barnett breached his fiduciary duties to Community Chapel
On January 22, 1991 an evidentiary trial on remand began before the Hon. Walter Deierlein of the King County Superior CourtKing County Superior Court
King County Superior Court, the largest trial court in Washington state, is based at the King County Courthouse, 516 Third Avenue, in downtown Seattle, Washington. It also operates a juvenile facility and a Regional Justice Center in Kent, southeast of Seattle....
to determine whether Barnett had breached his fiduciary duties to Community Chapel. The court heard ten days of live witness testimony and extensive oral arguments from counsel.
Barnett objected to the proceedings because Judge Deierlein did not allow Barnett to present evidence of the Elders alleged sexual misconduct, even though the elders could present extensive evidence as to Barnett's improprieties. Barnett's Attorney framed the issues as follows:
The trial concluded with closing arguments on February 4, 1991.http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Trial_Transcripts/Barnett_v_Hicks_trial_02-04-1991.pdf
Judge Deierlein gave his oral decision on February 6, 1991.http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Trial_Transcripts/Barnett_v_Hicks_trial_02-06-1991.pdf After hearing three days of oral arguments from counsel http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Trial_Transcripts/Barnett_v_Hicks_trial_03-14-1991.pdf
http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Trial_Transcripts/Barnett_v_Hicks_trial_03-15-1991.pdf
http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Trial_Transcripts/Barnett_v_Hicks_trial_04-11-1991.pdf, Judge Deierlein issued written findings of fact and conclusions of law on April 12, 1991.
http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Pleadings_and_Orders/Sub.567_Findings-Conclusions_04_18_1991.pdf
Judge Deierlein's ruling upheld the Elders decision to remove Barnett from the church for breach of his fiduciary duties. Judge Deierlein found that "The Eldership and the three senior elders reasonably concluded, based on the information adduced at their hearings, that Pastor Barnett had materially breached the terms of his employment contract with community chapel".
Barnett files second appeal with the Washington Supreme Court
After Judge Deierlien ruled that Barnett was properly disfellowshipped, Barnett promptly filed a second appeal with the Washington State Supreme Court via a direct appeal. Barnett presented numerous arguments urging reversal.http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Pleadings_from_second_appeal/58170-3_Appellant%20Brief.pdfBarnett argued that no court could impose a "fiduciary duty" upon a pastor for conduct arising from the pastoral-congregational relationship. Barnett also argued that Judge Deierlien's ruling amounted to impermissible judicial interference with the sincerely held religious beliefs of Barnett and his congregation, and that no secular court has jurisdiction to decide issues pertaining to church doctrine and policy. Barnett argued that any such attempt by a secular court would violate the First Amendment
First Amendment to the United States Constitution
The First Amendment to the United States Constitution is part of the Bill of Rights. The amendment prohibits the making of any law respecting an establishment of religion, impeding the free exercise of religion, abridging the freedom of speech, infringing on the freedom of the press, interfering...
to the United States Constitution
United States Constitution
The Constitution of the United States is the supreme law of the United States of America. It is the framework for the organization of the United States government and for the relationship of the federal government with the states, citizens, and all people within the United States.The first three...
, and that matters pertaining to Barnett's conduct should be resolved by internal church procedures and not a secular judiciary. The Washington Supreme Court heard oral arguments on February 25, 1992 http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Pleadings_from_second_appeal/BarnettvHicks2.mp3 and reviewed the voluminous transcripts from the 14 days of proceedings before Judge Deierlien. In a move that may have surprised all parties involved, on May 21, 1992 the Washington Supreme Court issued a unanimous opinion dismissing Barnett's appeal on the court's own motion. The court found that
The problem was that Barnett and the Elders entered into a private arbitration agreement http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Pleadings_and_Orders/Sub.558_StipulationReArbitration_01_23_1991.pdf
to assure all parties involved a higher level of secrecy than would otherwise be available through a conventional public trial in the King County Superior Court building. The Supreme Court noted that parties who use this method of Arbitration severely limit the scope of appellate review, and that the decision of the Arbitrator is essentially "binding". The attorneys for both sides apparently attempted to have the best of both worlds, because they signed an agreement allowing for full appellate review of the arbitrator's decision, but also providing for confidentiality of the proceedings. The Supreme Court did not approve of this, noting that
Barnett did not file a Petition for Certiorari to the United States Supreme Court, and the litigation had finally concluded. Due to the uncertain status of the declaratory judgment action filed by Barnett contesting his removal, Community Chapel did not technically know who their legal pastor was until May 21, 1992 when the Washington Supreme Court dismissed Barnett's final appeal from Judge Deierlein's earlier ruling on April 12, 1991.
Elders request judicial dissolution of Community Chapel
By 1988, most of Community Chapel's congregation had left the church, many church elders had left, and strong divisions were evident between the remaining elders and Pastor Barnett. In March, 1988, elders of Community Chapel sought to dissolve the church due to the ongoing conflicts between them and Pastor Barnett. A petition for dissolution was filed by the elders on March 21, 1988 under King County Superior Court Cause No. 88-2-05272-7.http://www.ccbtcresearch.com/CC_Court_Records/In_re_CCBTC_Dissolution_Proceedings/Pleadings/PetitionForDissolution_03_21_1988.pdfBarnett opposed the petition and took numerous depositions of Community Chapel Elders and staff, including the deposition of Mark Yokers http://www.ccbtcresearch.com/CC_Court_Records/In_re_CCBTC_Dissolution_Proceedings/Discovery_Docs/Mark%20Yokers%20Deposition_4-19-88.pdf, Drake Pesce http://www.ccbtcresearch.com/CC_Court_Records/In_re_CCBTC_Dissolution_Proceedings/Discovery_Docs/Drake%20Pesce%20Deposition%204-13-88.pdf, John H. Dubois http://www.ccbtcresearch.com/CC_Court_Records/In_re_CCBTC_Dissolution_Proceedings/Discovery_Docs/Dubois%20Deposition%204-6-88.pdf, Scott Hartley http://www.ccbtcresearch.com/CC_Court_Records/In_re_CCBTC_Dissolution_Proceedings/Discovery_Docs/Hartley%20deposition%204-12-88.pdf, Loren Krenelka http://www.ccbtcresearch.com/CC_Court_Records/In_re_CCBTC_Dissolution_Proceedings/Discovery_Docs/Krenelka%20depo%204-6-88.pdf, David Motherwell http://www.ccbtcresearch.com/CC_Court_Records/In_re_CCBTC_Dissolution_Proceedings/Discovery_Docs/David%20Motherwell%20Depo_4-20-88.pdf and Wyman Smalley http://www.ccbtcresearch.com/CC_Court_Records/In_re_CCBTC_Dissolution_Proceedings/Discovery_Docs/Wyman%20Smalley%20deposition_4-13-88.pdf. Barnett also requested the elders be held in contempt of court
Contempt of court
Contempt of court is a court order which, in the context of a court trial or hearing, declares a person or organization to have disobeyed or been disrespectful of the court's authority...
, as the mere filing of a separate petition to dissolve the corporation before another judge was a per se violation of the restraining orders then in effect in the declaratory judgment
Declaratory judgment
A declaratory judgment is a judgment of a court in a civil case which declares the rights, duties, or obligations of one or more parties in a dispute. A declaratory judgment is legally binding, but it does not order any action by a party. In this way, the declaratory judgment is like an action to...
action. On June 6, 1988, Judge Wartnick found elders in contempt of court
Contempt of court
Contempt of court is a court order which, in the context of a court trial or hearing, declares a person or organization to have disobeyed or been disrespectful of the court's authority...
for violating the earlier restraining order
Restraining order
A restraining order or order of protection is a form of legal injunction that requires a party to do, or to refrain from doing, certain acts. A party that refuses to comply with an order faces criminal or civil penalties and may have to pay damages or accept sanctions...
s. http://www.ccbtcresearch.com/CC_Court_Records/Barnett_v_Hicks_Lawsuit/Pleadings_and_Orders/Sub.47.5_OrderReContemptMotions_06_06_1988.pdf
The dissolution proceedings were later dismissed by Judge Charles Burdell.
http://www.ccbtcresearch.com/CC_Court_Records/In_re_CCBTC_Dissolution_Proceedings/Pleadings/Order_DenyingTRO_08_17_1988.pdf
Death of child linked to group
On March 20, 1986, a parishioner of Community Chapel drove to a Motel in Portland, OregonPortland, Oregon
Portland is a city located in the Pacific Northwest, near the confluence of the Willamette and Columbia rivers in the U.S. state of Oregon. As of the 2010 Census, it had a population of 583,776, making it the 29th most populous city in the United States...
and drowned her 5-year-old daughter in a bathtub, allegedly to save her from demons. A short time later the parishioner entered a plea of "not guilty for reasons of insanity" to the crime. On April 16, 1986 Judge R. William Riggs found that the member was affected by mental disease or defect at the time of engaging in the criminal conduct, and ordered the member be committed to Sheppard and Enoch Pratt Psychiatric Hospital in Towson, Maryland
Towson, Maryland
Towson is an unincorporated community and a census-designated place in Baltimore County, Maryland, United States. The population was 55,197 at the 2010 census...
. On July 26, 1991, the parishioner was discharged from the hospital when it was believed they no longer continued to present a substantial danger to others.
Newspaper articles
- "The Pastor who sets them dancing" Seattle Post-Intelligencer, April 10, 1986.
- "Minister's Teachings Wrack Church – 'Move of God' Linked to Divorces, Suicides, Alleged Murder of Child" Seattle Times, April 11, 1986.
- "Burien Pastor's Doctrine is Deplored – 'Most Grievous Thing,' Says Charismatic". Seattle Times, May 3, 1986.
- Lindsey, Robert, "Isolated, Strongly Led Sects Growing in US", The New York Times, June 22, 1986.
- "Pastor Rebuked for 'Sexual Sin'" Seattle Times, March 1, 1988
- "'Embarrassment' Burien-Church Officials React to Pastor's Ouster" Seattle Times, March 6, 1988
- "A servant of God or a 'sick man'?' Seattle Post-Intelligencer, March 7, 1988.
- "Pastor Plans Court Challenge of Ouster – If that Fails, Barnett says He'll Start a New Church" Seattle Times, March 7, 1988.
- "Pastor Reinstated for now at Chapel" Seattle Times, March 11, 1988.
- "Pastor Plans to Fire Staff, says Chapel Spokesman". Seattle Times, March 14, 1988.
- "Church Heading Back to Court – No Firings Yet in Divided Community Chapel". Seattle Times, March 14, 1988.
- "Burien Pastor Object of Civil Suit as well – Former Church Cites Stress, Unusual Loan". Seattle Times, March 15, 1988.
- "Senior Elder Quits Posts with Church" Seattle Times, March 16, 1988.
- "Three Chapel Satellites Also Under Fire" Seattle Times, March 17, 1988.
- "Restraining Order Modified". Seattle Times, March 18, 1988.
- "Barnett Troubles Obscure Success – Friends and Critics Blame his Woes on Ego, Eccentricities" Seattle Times, March 18, 1988.
- "Community Chapel Elders Seek to Dissolve Church". Seattle Times, March 23, 1988
- "Barnett Loses Bid to Escape Lawsuit-Chapel Elders to Detail Their Sex Lives". Seattle Times, April 19, 1988.
- "Elder Quits Chapel Post in 'Connections' Dispute" Seattle Times, April 27, 1988.
- "Community Chapel (faltering on religious fringe)" Valley Daily News, May 8, 1988.
- "Chapel service reveals strengths, weaknesses of troubled church" Valley Daily News, May 8, 1988
- "Disconnecting from a Church – Battered Christians search for life after Barnett". Valley Daily News, May 9, 1988.
- "Embattled pastor didn't admit '75 guilty plea, records show" Seattle Times, August 11, 1988.
Books
- Anderson, Sandra (1998) Angels can Fall. Mukilteo, WA: Winepress Publishing.
- Barnett, B.J (1996). The Truth Shall Set You Free, Confessions of a Pastors Wife. Mukilteo, WA: Winepress Publishing.
- Enroth, Ronald M. (1992) Churches That AbuseChurches That AbuseChurches That Abuse, first published in 1991, is a best-selling counterculture apologetic book written by Ronald M. Enroth. The book presents real-life stories of pseudo-Christian churches and organizations deemed spiritually abusive and the effects these groups have had on their members...
. Grand Rapids, MI: Zondervan Publishing House - Summers, J. (2005) ocCULT, They didn't think it could happen in their church. Las Vegas, NV: Global Strategic Resources.