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Oneness Pentecostalism(also known asApostolic,Jesus' Name Pentecostalism,or theJesus Only movement) is anontrinitarianreligious movementwithin theProtestantChristianfamily of churches known asPentecostalism.[1][2][3]It derives its name from its teaching on theGodhead,a form ofModalistic Monarchianismcommonly referred to as the Oneness doctrine.[4][5][6]The doctrine states that there is one God―a singular divine spirit with no distinction of persons―who manifests himself in many ways, including asFather,Son,andHoly Spirit.[7][8]This stands in sharp contrast to themainstreamdoctrine of three distinct, eternal persons posited byTrinitariantheology.[9][10][11][12]

Oneness Pentecostals differ from most otherPentecostalsandEvangelicalsin their views onsoteriology,believing that true saving faith is demonstrated byrepentance,full-submersion water baptism,andbaptism in the Holy Spiritwith the evidence ofspeaking in other tongues.[13][14]Oneness believers also solelybaptize in the name of Jesus Christ,[15]rejecting the Trinitarian formulas.[16]

Many Oneness Pentecostal groups―especially theUnited Pentecostal Church International―tend to emphasize strict holiness standards in dress, grooming, and other areas of personal conduct.[17]This teaching is shared with traditionalHoliness Pentecostals,but not with otherFinished Work Pentecostalgroups―or at least not to the degree that is generally found in some Oneness Pentecostal (and Holiness Pentecostal) churches that say holiness is to be set apart to God.[18]

The Oneness Pentecostal movement first emerged inNorth Americaaround 1914 as the result of aschismfollowing the doctrinal disputes within the nascent Finished Work Pentecostal movement (which itself had broken from Holiness Pentecostalism)[19]—specifically within theAssemblies of God.[3]The movement claims an estimated 30 million adherents worldwide.[20]It was often referred to as the Jesus Only movement in its early days—referring to its baptismal formula—which may be misleading as it does not deny the existence of the Father or Holy Spirit.[21]

History[edit]

The first Pentecostals wereHoliness Pentecostals,who teach three works of grace (thenew birth,entire sanctification,and Spirit baptism accompanied by glossolalia);Finished Work Pentecostalsbroke off and became partitioned into Trinitarian and nontrinitarian branches, the latter being known as Oneness Pentecostalism.[19][22]The Oneness Pentecostal movement began in 1913 as the result of doctrinal disputes within the nascent Pentecostal movement,[7][23]specifically within the Assemblies of God, the first Finished Work Pentecostal denomination.[3][22]

Beginnings of the Oneness movement[edit]

Andrew D. Urshan,an early leader in the Oneness Pentecostal movement.

In April 1913, at the Apostolic Faith Worldwide Camp Meeting held inArroyo Seco,CA, conducted byMaria Woodworth-Etter,organizers promised that God would "deal with them, giving them a unity and power that we have not yet known."[24][25]CanadianR. E. McAlisterpreached a "new revelation" that a baptismal formula in the name of Jesus only was to be preferred over the three-part formula "Father, Son, and Holy Ghost" found inMatthew28:19,pointing toActs2:38.[26][27]This revelation immediately caused controversy when Frank Denny—a Pentecostal missionary to China—jumped on the platform and tried to censor McAlister.[28]

A young minister named John G. Schaepe was so moved by McAlister's new revelation that, after praying and reading the Bible all night, he ran through the camp the following morning shouting that he'd received a revelation against Trinitarian baptism.[29][30][31][32]This conclusion was accepted by several others in the camp and given further theological development by a minister namedFrank Ewart.[33]On April 15, 1914, Frank Ewart and Glenn Cook publicly baptized each other specifically in "the name of the Lord Jesus Christ" in a tank set up in Ewart's Crusade tent.[34][35]This is considered to be the historical point when Oneness Pentecostalism emerged as a distinct movement.[4]

A number of ministers claimed they were baptized in Jesus' name before 1914, including Frank Small andAndrew D. Urshan.Urshan claimed to have baptized others in Jesus Christ's name as early as 1910.[36][37][38][39]In addition,Charles Parham,the founder of the modern Pentecostal movement, was recorded baptizing using aChristologicalformula during the Azusa Street revival;[40]and until 1914, both Parham andWilliam J. Seymourbaptized in this Christological formula but repudiated the new movement's nontrinitarian teachings amidst the controversy as they baptized as Christocentric Trinitarians.[41]

In the Assemblies of God, the re-baptisms in Jesus' name caused a backlash from many Trinitarians. The issue finally came to a head in October 1916, at the Fourth General Council: the mostly Trinitarian leadership—fearing that the new issue of Oneness might overtake their organization—drew up a doctrinal statement affirming the truth of Trinitarian dogma, among other issues. When the resultingAssemblies of God Statement of Fundamental Truthswas adopted, a third of the fellowship's ministers left to form Oneness fellowships.[42]After this separation, most Oneness believers became relatively isolated from other Pentecostals andmainstream Christendom.[4]

Forming Oneness organizations[edit]

Main article:Pentecostalism § Early controversies

Several small Oneness ministerial groups formed after 1914. Many of these ultimately merged into thePentecostal Assemblies of the World,while others remained independent, likeAFM Church of God.Divisions occurred within the Pentecostal Assemblies of the World over the role of women in ministry, usage of wine or grape juice forcommunion,divorce and remarriage, and the proper mode of waterbaptism.There were also reports of racial tension in the organization. African Americans were joining the church in great numbers, and many held significant leadership positions.[43]In particular, the African American pastorG. T. Haywoodserved as the church's general secretary, and signed all ministerial credentials. Three new organizations were formed in 1925: the Apostolic Churches of Jesus Christ, Emmanuel's Church in Jesus Christ and the Pentecostal Ministerial Alliance.[44]The first two later merged to become the Apostolic Church of Jesus Christ,[45]and the second became the Pentecostal Church, Inc.

In 1945, a merger of two predominantly-white Oneness groups, the Pentecostal Church, Inc. and thePentecostal Assemblies of Jesus Christ,resulted in the formation of theUnited Pentecostal Church International,or UPCI.[46]Beginning with 521 churches, it has become the largest and most influential Oneness Pentecostal organization through its evangelism and publishing efforts, reporting a membership of over 5.75 million.[47]

Oneness theology[edit]

Oneness Pentecostalism has a historical precedent in theModalistic Monarchianismof the fourth century.[48]This earlier movement affirmed the two central aspects of current Oneness belief:

  1. There is one indivisible God with no distinction of persons in God's eternal essence, and
  2. Jesus Christ is the manifestation, human personification, or incarnation of the one God.[49]

They contend, based on Colossians 2:9, that the concept of God's personhood is reserved for the immanent and incarnate presence of Jesus only.[50]

Characteristics of God[edit]

Oneness theology specifically maintains that God is a singular spirit who is absolutely and indivisibly one (not three persons, individuals, or minds).[51][52][53]They contend that the terms "Father,""Son,"and"Holy Ghost"(or" Holy Spirit ") are merelytitlesreflecting the different personal manifestations of God in the universe.[54]When Oneness believers speak of the Father, the Son, and the Holy Spirit, they see these as three personal manifestations ofonebeing, one personal God.[55]

Oneness teachers often quote a phrase used by early pioneers of the movement: "God was manifested as the Father in creation, the Son in redemption, and the Holy Ghost in emanation,"[56]though Oneness theologian Dr. David Norris points out that this does not mean that Oneness Pentecostal believe that God can only be one of those manifestations at a time, which may be suggested in the quote.[57]

According to Oneness theology, the Father and the Holy Spirit are one and the same personal God. It teaches that the term "Holy Spirit" is a descriptive title for God manifesting himself through the Christian Church and in the world.[8][58]These two titles—as well as others—do not reflect separate persons within the Godhead, but rather two different ways in which the one God reveals himself to his creatures. Thus, when the Old Testament speaks of "The Lord God and his Spirit" inIsaiah 48:16,it does not indicate two persons, according to Oneness theology. Rather, "The Lord" indicates God in all of his glory and transcendence, while "his Spirit" refers to his own Spirit that moved upon and spoke to prophets. Oneness theologian Dr.David K. Bernardteaches that this passage does not imply two persons any more than the numerous scriptural references to a man and his spirit or soul (such as inLuke 12:19) imply two "persons" existing within one body.[59]

Bernard asserts that it is unbiblical to describe God as a plurality of persons in any sense of the word, "regardless of what persons meant in ancient church history."[60]

Son of God[edit]

According to Oneness theology, the Son of God did not exist (in any substantial sense) prior to the incarnation ofJesus of Nazarethexcept as the Logos (or Word) of God the Father. They believe that humanity of Jesus did not exist before theIncarnation,although Jesus (i.e. the Spirit of Jesus)pre-existedin his deity as the eternal God. This belief is supported by the lack of Jesus' incarnate presence anywhere in the Old Testament.[61]Thus, Oneness Pentecostals believe that the title "Son" only applied to Christ when he became flesh on earth. The Father in this theology embodies the divine attributes of the Godhead, and the Son embodies the human aspects. They believe that Jesus and the Father are one essential person, though operating in different modes.[7]

Oneness author W. L. Vincent writes, "The argument against the 'Son being his own Father' is a red herring. It should be evident that Oneness theology acknowledges a clear distinction between the Father and Son–in fact this has never been disputed by any Christological view that I am aware of."[8]

The Word[edit]

Oneness theology holds that "the Word" inJohn 1:1was the mind or plan of God. Oneness Pentecostals believe that the Word was not a separate person from God but that it was the plan of God and was God Himself. Bernard writes in his bookThe Oneness View of Jesus Christ,

In the Old Testament, God's Word (dabar) was not a distinct person but was God speaking, or God disclosing Himself (Psalm 107:20; Isaiah 55:11). To the Greeks, the Word (logos) was not a distinct divine person, but reason as the controlling principle of the universe. The noun logos could mean thought (unexpressed word) as well as speech or action (expressed word). In John 1, the Word is God's self-revelation or self-disclosure. Before the Incarnation, the Word was the unexpressed thought, plan, reason, or mind of God.[62]

Bernard additionally claims that the Greek wordpros(translated "with" in John 1:1) could also be translated as "pertaining to," meaning that John 1:1 could also be translated as (in his view), "The Word pertained to God and the Word was God."[63]

In the incarnation, Oneness believers hold that God put the Word (which was His divine plan) into action by manifesting Himself in the form of the man Jesus, and thus "the Word became flesh" (John 1:14). In this, Oneness believers say that the incarnation is a singular event, unlike anything God has done prior or will ever do again.[64]Oneness Pentecostals believe that the Word of John 1:1 does not imply a second pre-existent, divine person, but that the Word is simply the plan of God, which was put into action through the incarnation.[63]

The dual nature of Christ[edit]

Main article:Hypostatic union

When discussing theIncarnation,Oneness theologians and authors often refer to a concept known as the dual nature of Christ, which is understood as the union of human and divine natures in the man Jesus. Bernard describes this concept in his bookThe Oneness of God,stating that Jesus "is both Spirit and flesh, God and man, Father and Son. On his human side, He is the Son of man; on his divine side, He is the Son of God and is the Father dwelling in the flesh."[65]They see this not as two persons in one body but rather as two natures united in one person: Jesus Christ.[66]Oneness believers see the mystery referred to in1 Timothy 3:16as referencing this concept of two natures being united in the one person of Jesus Christ.[67]

Although the Oneness belief in the union of the divine and human into one person in Christ is similar to theChalcedonianformula, Chalcedonians disagree sharply with them over their opposition to Trinitarian dogma. Chalcedonians see Jesus Christ as a single person uniting God the Son—the eternal second person of the Trinity—with human nature. Oneness believers, on the other hand, see Jesus as one single person uniting the one God himself with human nature as the Son of God.

Scripture[edit]

Oneness Pentecostalism subscribes to the doctrine ofSola Scripturain common with mainstream Pentecostals and other Protestants.[68]They view the Bible as theinspiredWord of God, and as absolutelyinerrantin its contents (though not necessarily in every translation). They specifically reject the conclusions of church councils such as theCouncil of Nicaeaand theNicene Creed.They believe that mainstream Christians have been misled by long-held and unchallenged "traditions of men."[69]

The name of Jesus[edit]

The overwhelming emphasis on the person of Jesus shapes the content of a theology based on experience among both Oneness and Trinitarian Pentecostals. In principle, the doctrinal emphasis on Jesus attributes all divine qualities and functions to Christ. What might therefore be called a 'Christological maximalism' in the Pentecostal doctrine of God leads among Oneness Pentecostals to a factual substitution of the three divine persons with the single person of Jesus, while Trinitarian Pentecostals typically elevate Christ from the 'second' person of the Trinity to the central figure of Christian faith and worship.[70]

Critics of Oneness theology commonly refer to its adherents as "Jesus Only,"implying that they deny the existence of the Father and Holy Spirit.[4]Most Oneness Pentecostals consider that term to be pejorative and a misrepresentation of their true beliefs on the issue.[71][72]Oneness believers insist that while they do indeed believe in baptism only in the name of Jesus Christ, to describe them as "Jesus Only Pentecostals" implies a denial of the Father and Holy Spirit.[71]

View of the Trinity[edit]

Oneness Pentecostals believe that the Trinitarian doctrine is a "tradition of men" and is neither scriptural nor a teaching of God, citing the absence of the word "Trinity" from the Bible as one evidence of this. They—alongside the nontrinitarianJehovah's Witnesses—generally believe the doctrine was gradually developed over the first four centuries AD, culminating with theCouncil of Nicaeaand later councils which made the doctrine as believed today orthodox.[73][74][75][76]Mostmainstream Christianscholars have rejected these assertions, and some have rebutted alleged misinterpretations of Trinitarians seeming to support those assertions.[77][78][79]

Oneness Pentecostals insist that their conception of the Godhead is true to early Christianity's allegedly strictmonotheism,contrasting their views not only with Trinitarianism, but equally with the theology espoused by theLatter-day Saints(who believe that Christ was a separate god from the Father and the Spirit) and Jehovah's Witnesses (who see him as the first-begotten Son of God, and as a subordinate deity to the Father). Oneness theology is similar to historicalModalismorSabellianism,although it cannot be exactly characterized as such.[6][80]

The Oneness position asnontrinitariansplaces them at odds with the members of mostChristian denominations,some of whom have accused Oneness Pentecostals of being Modalists and derided them ascultists.[81][82][83][84]Oneness clergy consecrated into theJoint College of Bishopsare also at odds on grounds of their claims toapostolic succession(being that documented consecrators in succession were Trinitarian from theRoman Catholic,Anglican,andEastern churches,alongside contradicting records).[85][86]

Accusations of Modalism and Arianism[edit]

Oneness believers are often accused of being Modalistic.[87]They have also occasionally been accused ofArianismorSemi-Arianism,usually by isolated individuals rather than church organizations.[88]While Bernard indicates thatModalistic Monarchianismand Oneness are essentially the same, and that Sabellius was basically correct (so long as one does not understand Modalism to be the same aspatripassianism),[6]and while Arius also believed that God is a singular person, Bernard vehemently denies any connection to Arianism orSubordinationismin Oneness teaching.[87]

Oneness views on the early church[edit]

Scholars within the movement differ in their views onchurch history.Some church historians, such as Dr. Curtis Ward, Marvin Arnold, and William Chalfant, hold to aSuccessionist view,arguing that their movement has existed in every generation from the original day ofPentecostto the present day.[89][90][91]Ward has proposed a theory of an unbroken Pentecostal church lineage, claiming to have chronologically traced its perpetuity throughout the church's history.[92]

Others hold to aRestorationistview, believing that while theapostlesand their church clearly taught Oneness doctrine and the Pentecostal experience, the early apostolic church went intoapostasyand ultimately evolved into theRoman Catholic Church.For them, the contemporary Oneness Pentecostal movement came into existence in America in the early 20th century during the latter days of theAzusa Street Revival.Restorationists such as Bernard and Norris deny any direct link between the church of theApostolic Ageand the current Oneness movement, believing that modern Oneness Pentecostalism is a total restoration originating from a step-by-step separation within Protestantism culminating in the final restoration of the early apostolic church.[93][94]

Both Successionists and Restorationists among Oneness Pentecostals assert that the early apostolic church believed in the Oneness andJesus name baptismdoctrines. Oneness theologian David K. Bernard claims to trace Oneness adherents back to the first convertedJewsof the Apostolic Age. He asserts that there is no evidence of these converts having any difficulty comprehending theChristian Church's teachings and integrating them with their existingJudaic beliefs;however in the post-Apostolic Age, Bernard claims thatHermas,Clement of Rome,Polycarp,Polycrates,Ignatius(who lived between 90 and 140 A.D.), andIrenaeus(who died about 200 A.D.) were either Oneness, modalist, or at most a follower of an "economic Trinity," that is, a temporary Trinity and not an eternal one.[6]He also asserts that Trinitarianism's origin was pagan, quotinganti-CatholicAlexander Hislop,aPresbyterianminister;[95]but none of Hislop's arguments have been confirmed by historians in contemporary scholarship.[96][97][98]

Bernard theorizes that the majority of all believers were Oneness adherents until the time ofTertullian,[95]whom he and many mainstream Christian scholars believe was the first prominent exponent of Trinitarianism (thoughTheophilus of Antiochwas the first to use the term).[99][100][101]In support of his allegation, Bernard quotes Tertullian as writing againstPraxeas:

The simple, indeed (I will not call them unwise or unlearned), who always constitute the majority of believers, are startled at the dispensation (of the Three in One), on the very ground that their very Rule of Faith withdraws them from the world's plurality of gods to the one only true God; not understanding that, although He is the one only God, He must yet be believed in with His own economy. The numerical order and distribution of the Trinity, they assume to be a division of the Unity.[102]

In contrast to Bernard's theory, mainstream Christian scholars suggest the writings of Ignatius and Irenaeus teach an eternal Trinity,[9][103]though Norris disagrees with them in his bookI AM: A Oneness Pentecostal Theology,writing, "While Ignatius can on occasion utilize the language of the Father, Son, and Holy Spirit, he does not have three persons in mind."[104]

Oneness soteriology[edit]

Oneness theology does not represent a monolithicsoteriologicalview; however, there are general characteristics that tend to be held in common by those who hold to a Oneness-view of God. In common with mostProtestantdenominations, Oneness Pentecostal soteriology maintains that all people are born with a sinful nature, sin at a young age, and remain lost without hope ofsalvationunless they embrace the Gospel; that Jesus Christ made a completeatonementfor the sins of all people, which is the sole means of man's redemption; and that salvation comes solely bygracethroughfaithin Jesus Christ.[4][105]Oneness doctrine also teaches that true faith has the fruit of obedience, and that true salvation is not only to profess faith, but to demonstrate it as well in action.[106]Oneness churches, while exhibiting variations, generally teach the following as the foundation of Christian conversion:

Oneness Pentecostals generally accept that these are the minimal requirements of conversion.[107]

Grace and faith[edit]

Oneness Pentecostals maintain that no good works or obedience to law can save anyone, apart from God's grace. Furthermore, salvation comes solely through faith in Jesus Christ; there is no salvation through any name or work other than his (Acts 4:12). Oneness teaching rejects interpretations that hold thatsalvation is given automatically to the elect;they believe that all men are called to salvation, and "whosoever will, may come" (Revelation 22:17).[15][13]

While salvation is indeed a gift in Oneness belief, it must bereceived.[13]This reception of salvation is generally what is considered conversion, and is accepted in the majority of evangelical Protestant churches. The first mandate is true faith in Jesus Christ, demonstrated by obedience to God's commands, and a determination to submit to his will in every aspect of one's life. Oneness adherents reject the notion that one may be saved through what they callmental faith:mere belief in Christ, without life-changing repentance or obedience. Thus, they emphatically reject the idea that one is saved through praying thesinner's prayer,but rather the true saving faith and change of life declared in scripture. Oneness Pentecostals have no issue with the prayer itself, but deny that it alone represents saving faith, believing the Bible accordingly mandates repentance, baptism by water and spirit with receipt of the Holy Spirit as amanifestationof the spirit part of the rebirth experience and the true, godly faith obeyed and done by the early Church believers. Thus, one who has truly been saved will gladly submit to the biblical conditions for conversion. According to these believers, Jesus and the apostles taught that thenew birthexperience includes repentance (the true Sinner's Prayer) and baptism in both water and God's Spirit.[108]

Repentance[edit]

Oneness Pentecostals maintain that salvation is not possible without repentance. While repentance is in part godly sorrow for sin, it is as much as complete change of heart and mind toward God and his word. This is why Oneness churches expect a complete reformation of life in those who have become Christians.[109]

Water baptism[edit]

Oneness Pentecostals believe that water baptism is essential to salvation and not merely symbolic in nature. They also believe that one must have faith and repent before being baptized, therefore deeming baptisms of infants or by compulsion unacceptable.[110][111][107]

Baptismal mode[edit]

Main article:Immersion baptism

Oneness Pentecostal theology maintains the literal definition of baptism as being completelyimmersedin water. They believe that other modes either have no biblical basis or are based upon inexact Old Testament rituals and that their mode is the only one described in the New Testament. The Articles of Faith of the UPCI state that "the scriptural mode of baptism is immersion and is only for those who have fully repented."[112]

Baptismal formula[edit]

Main article:Baptism in the name of Jesus

Oneness adherents believe that for water baptism to be valid, one must be baptized "in the name of Jesus Christ,"[113]rather than the Trinitarian baptismal formula "in the name of the Father, and of the Son, and of the Holy Spirit."[16]This is referred to as the Jesus' name doctrine. "Jesus' name" is a description used to refer to Oneness Pentecostals and their baptismal beliefs.[4]

This conviction is mainly centered around the baptismal formula mandated inActs 2:38:"Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins; and ye shall receive the gift of the Holy Ghost." Oneness Pentecostals insist that there are no New Testament references to baptism by any other formula–save inMatthew 28:19,which most hold to be simply another reference to baptism in the name of Jesus.[58]Although Matthew 28:19 seems to mandate a Trinitarian formula for baptism, Oneness theology avows that since the word "name" in the verse issingular,it must refer to Jesus, whose name they believe to be that of the Father, Son, and Holy Spirit.[114][115]Oneness believers insist that all Bible's texts on the subject must be in full agreement with each other; thus, they say that either the apostles disobeyed the command they had been given inMatthew 28:19or they correctly fulfilled it by using the name of Jesus Christ.

Some Oneness believers consider that the text of Matthew 28:19 is not original, quoting various scholars and the early Church historianEusebius,who referred to this passage at least eighteen times in his works.[116][117][118]Eusebius' text reads: "go and make disciples of all nations in my name, teaching them to observe all things whatsoever I commanded you."[119]However, most Oneness believers accept the full Matthew 28:19 as an authentic part of the original text.[120]

Oneness Pentecostals assert that all of the five mentions of baptism in the Book of Acts were performed in the name of Jesus (Acts 2:38;Acts 8:16;Acts 10:48;Acts 19:3–5;andActs 22:16), and that no Trinitarian formula is ever referred to therein.[121]In addition,1 Corinthians 1:13is taken by Oneness Pentecostals to indicate baptism in Jesus' name as well;[114]Oneness author William Arnold III explains their reasoning: "If we follow Paul's train of thought, his obvious implication is 'No, Christ was the one crucified for you and so you were baptized in the name of Christ.' So the believers at Corinth as well as those in Rome were baptized in Jesus' name."[122]Hence, Oneness believers claim that this constitutes proof that the Jesus name formula was the original one and that the Trinitarian invocation was erroneously substituted for it later. As additional support for their claim, Oneness Pentecostals also cite editions ofBritannica,theCatholic Encyclopedia,Interpreter's Bibleand various scholars to justify this claim;[123][124]Norris teaches that "there is a strong scholarly consensus that the earliest Christian baptism was practiced in Jesus' name."[125]

In contrast, theDidache—aJewish Christiantext generally dated to the first century AD—cites the Trinitarian formula.[126][127][128]In response, some Oneness Pentecostals deride the text and support the now less-common assertion of it being a second-century text;[129]they also consider it untrustworthy, citing one manuscript existing (though a Latin manuscript was discovered in 1900).[130]

Mainstream (or Nicene/Trinitarian) Christians exegete "in the name of Jesus Christ" as by the "authority of Jesus" which denotes baptism in the name of the three persons of the Trinity.[131][132]In response, Oneness Pentecostals have claimed that the wording of Acts 22:16 requires an oral invocation of the name of Jesus during baptism ( "calling on the name of the Lord" ). They also assert that the way one exercises the authority of Jesus is by using his name, pointing to the healing of the lame man at the Gate Beautiful in Acts 3 as an example of this.[133][134]

Baptism of the Holy Spirit[edit]

Oneness Pentecostals believe that the baptism of the Holy Spirit is a free gift, commanded for all.[135]

Pentecostals—both Oneness and Trinitarian—maintain that the Holy Spirit experience denotes the genuine Christian Church and empowers the believer to accomplish God's will. As do most Pentecostals, Oneness believers maintain that the initial sign of the infilling Holy Spirit isspeaking in tonguesand that the New Testament mandates this as a minimal requirement. They equally recognize that speaking in tongues is a sign to unbelievers of the Holy Spirit's power, and is to be actively sought after and utilized, most especially in prayer. However, this initial manifestation of the Holy Spirit (1 Corinthians 12:7) is seen as distinct from the gift of divers kinds of tongues mentioned in1 Corinthians 12:10,which is given to selected spirit-filled believers as the Holy Spirit desires. Oneness adherents assert that receipt of the Holy Spirit (manifested by speaking in tongues) is necessary for salvation.[135]

Practices[edit]

Worship[edit]

In common with other Pentecostals, Oneness believers are known for theircharismaticstyle ofworship.They believe that thespiritual giftsfound in theNew Testamentare still active in the church; hence, services are often spontaneous, being punctuated at times with acts ofspeaking in tongues,interpretation of tongues,prophetic messages,and thelaying on of handsfor the purposes ofhealing.[136]Oneness believers, like all Pentecostals, are characterized by their practice of speaking in other tongues.[82][137]In such ecstatic experiences a Oneness believer may vocalize fluent unintelligible utterances (glossolalia), or articulate a natural language previously unknown to them (xenoglossy).

Some Oneness Pentecostals practicefoot washing,often in conjunction with their celebration ofHoly Communion,as Jesus Christ did with his disciples at the Last Supper.[138]

Holiness standards[edit]

Oneness Pentecostals believe that a Christian's lifestyle should be characterized byholiness.[4]This holiness begins at baptism, when theblood of Christwashes away allsinand a person stands before God truly holy for the first time in his or her life. After this, a separation from the world in both practical and moral areas is essential to spiritual life.[139]Moral or inward holiness consists of righteous living, guided and powered by the indwelling of the Holy Spirit. Practical oroutward holinessfor many Oneness believers involves certain holiness standards that dictate, among other things, modest apparel and gender distinction. Oneness Pentecostals believe wholeheartedly in dressing modestly. They believe that there is a distinct deference in modesty (shunning indecency) and moderation (avoiding excesses and extremes). They justify this belief by using 1 Timothy 2:9 ( "In like manner also, that women adorn themselves in modest apparel" ) and Philippians 4:5 ( "Let your moderation be known unto all men" ).[140]Some Oneness organizations, considering current social trends in fashion and dress to be immoral, have established dress codes for their members. These guidelines are similar to those used by all Pentecostal denominations for much of the first half of the 20th century.[4]According to UPCI standards, women are generally expected not to wear pants, make-up, form fitting clothing, jewelry, or to cut their hair; while men are expected to be clean-shaven, short-haired, and are expected to wear long sleeve shirts (women are also expected to wear long sleeve dresses or blouses) and long-legged pants, as opposed to shorts.[17]Additionally, some Oneness organizations strongly admonish their members not to watch secular movies or television. Many of these standards have roots in the largerHoliness movement.However, the precise degree to which these standards are enforced varies from church to church and even from individual to individual within the movement.

In the early days of the Oneness movement standards, holiness was not a held belief nor required bylaw for congregants. In fact, holiness or sanctification was actually shared with that of the Wesleyan viewpoint.[141]

Due to the comparative strictness of their standards, Oneness Pentecostals are often accused of legalism by other Christians.[142]Oneness denominations respond by saying that holiness is commanded by God and that itfollowssalvation, rather than causes it.[139]They say holiness proceeds from love rather than duty and is motivated by the holy nature imparted by the indwelling of the Holy Spirit. While the Christian life is indeed one of liberty from rules and laws, that liberty does not negate one's responsibility to follow scriptural teachings on moral issues, many of which were established by the apostles themselves.

Notable adherents[edit]

See also[edit]

References[edit]

  1. ^Chryssides, George D.(2012).""Jesus Only" Pentecostalism ".Historical Dictionary of New Religious Movements.Historical Dictionaries of Religions, Philosophies, and Movements Series (2nd ed.).Lanham, Maryland:Rowman & Littlefield.pp. 189–190.ISBN978-0-8108-6194-7.LCCN2011028298.
  2. ^Reed, David A. (2018) [2008]."From Issue to Doctrine: The Revelation of God and the Name, One Lord and One Baptism"."In Jesus' Name": The History and Beliefs of Oneness Pentecostals.Journal of Pentecostal Theology: Supplement Series. Vol. 31.LeidenandBoston:Brill Publishers.pp. 175–205.ISBN978-90-04-39708-8.ISSN0966-7393.
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  18. ^Synan, Vinson (1975).Aspects of Pentecostal-charismatic Origins.Logos International. p. 221.ISBN978-0-88270-110-3.
  19. ^abAnderson, Allan (13 May 2004).An Introduction to Pentecostalism: Global Charismatic Christianity.Cambridge:Cambridge University Press.p. 47.ISBN978-0-521-53280-8.Those who resisted Durham's teaching and remained in the 'three-stage' camp were Seymour, Crawford and Parham, and Bishops Charles H. Mason, A.J. Tomlinson and J.H. King, respectively leaders of the Church of God in Christ, the Church of God (Cleveland) and the Pentecostal Holiness Church. Tomlinson and King each issued tirades against the 'finished work' doctrine in their periodicals, but by 1914 some 60 percent of all North American Pentecostals had embraced Durham's position.... The 'Finished Work' controversy was only the first of many subsequent divisions in North American Pentecostalism. Not only did Pentecostal churches split over the question of sanctification as a distinct experience, but a more fundamental and acrimonious split erupted in 1916 over the doctrine of the Trinity.... The 'New Issue' was a schism in the ranks of the 'Finished Work' Pentecostals that began as a teaching that the correct formula for baptism is 'in the name of Jesus' and developed into a dispute about the Trinity. It confirmed for Holiness Pentecostals that they should have no further fellowship with the 'Finished Work' Pentecostals, who were in 'heresy'.
  20. ^French, Talmadge L. (2014).Early Inter-racial Oneness Pentecostalism: G.T. Haywood and the Pentecostal Assemblies of the World (1901-1931)(1 ed.). Eugene, Or: The Lutterworth Press. p. 6.ISBN978-0-227-17477-7.Retrieved8 February2024.The number of Oneness Pentecostals, above and beyond the hard data of 27.4 million reported for specific groups by the Oneness Studies Institute in 2009, now exceeds an estimated thirty million.
  21. ^Synan, Vinson (2001).The Century of the Holy Spirit: 100 Years of Pentecostal and Charismatic Renewal, 1901–2001.Nashville: Thomas Nelson. p. 141.ISBN9780785245506.
  22. ^abLevinson, David (1996).Religion: A Cross-cultural Encyclopedia.Santa Barbara, California:ABC-Clio.p. 151.ISBN978-0-87436-865-9.The Finished Work Pentecostals believed that conversion and sanctification were a single act of grace. The Assemblies of God, created in 1914, became the first Finished Work denomination.
  23. ^Davis, Tal."Oneness Pentecostalism".North American Mission Board.Archivedfrom the original on 19 November 2020.Retrieved19 November2020.
  24. ^Warner, Wayne (Spring 1983)."World-Wide Apostolic Faith Camp Meeting"(PDF).The Assemblies of God Archives.Asseblies of God Heritage.
  25. ^Blumhofer, Edith Waldvogel (1993)."Baptism and the Trinity".Restoring the Faith: The Assemblies of God, Pentecostalism, and American Culture.p. 127.ISBN978-0-252-06281-0.
  26. ^Weaver, C. Douglas(2000).The healer-prophet, William Marrion Branham: a study of the prophetic in American Pentecostalism(2 ed.). Macon, GA:Mercer University Press.p. 16.ISBN9780865547100.Retrieved3 November2023.In 1913, at a World Wide Pentecostal Camp Meeting in Los Angeles, a well-known Canadian Pentecostal, Robert T. McAlister, preached a sermon in which he declared that the baptismal formula of Acts 2:38 (in the name of Jesus Christ) was to be preferred over the trinitarian formula of Matthew 28:19 (in the name of the Father, and of the Son, and of the Holy Ghost), because the former was the one used by the early Church.
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  29. ^Reckart, Sr. Gary P. "Great Cloud Of Witnesses". Apostolic Theological Bible College. p. 124.
  30. ^Rabic, C. M. Jr.; Burgess; McGee. "John G. Schaepe".Dictionary of Pentecostal and Charismatic Movements.pp. 768–769.
  31. ^Schaepe, J. (21 August 1917). "A Remarkable Testimony".Meat in Due Season:4.
  32. ^French, Talmadge L. (2014).Early Inter-racial Oneness Pentecostalism: G.T. Haywood and the Pentecostal Assemblies of the World (1901-1931)(1 ed.). The Lutterworth Press. p. 63.ISBN978-0-227-17477-7.John Schaepe, who received Spirit baptism at Azusa, February 23, 1907, received a "revelation" six years later of Jesus' Name baptism at Arroyo Seco. Many, including Harry Morse, heard him shouting the news throughout the camp in the early morning hours, persuading many of the new doctrine, and impacting Ewart himself, with whom Schaepe's Los Angeles ministry was associated.
  33. ^Bernard, David (1999).A History of Christian Doctrine, Volume Three: The Twentieth Century A.D. 1900–2000.Hazelwood, MO: Word Aflame Press. p. 87.ISBN978-1567222210.
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  41. ^French, Talmadge L. (2014).Early Inter-racial Oneness Pentecostalism: G.T. Haywood and the Pentecostal Assemblies of the World (1901-1931)(1 ed.). The Lutterworth Press. pp. 57–58.ISBN978-0-227-17477-7.
  42. ^Robeck, Cecil (2003). "An Emerging Magisterium? The Case of the Assemblies of God".Pneuma: The Journal of the Society for Pentecostal Studies.25(2): 164–215.doi:10.1163/157007403776113224.
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  51. ^Bernard, David (1993).The Oneness of God.Word Aflame Press. p. 10.ISBN978-0-912315-12-6.Archived fromthe originalon February 16, 2008.
  52. ^Talmadge French,Our God is One,Voice and Vision Publishers, 1999,ISBN978-1-888251-20-3.[page needed]
  53. ^Norris, David (4 September 2009). "Oneness Pentecostalism".I AM: A Oneness Pentecostal Theology.Word Aflame Press. p. 5.ISBN978-1565630000.On the other hand, Oneness adherents decry any ontological distinction between persons "in the Godhead."
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  57. ^Norris, David (4 September 2009). "Epilogue".I AM: A Oneness Pentecostal Theology.Word Aflame Press. p. 238.ISBN978-1565630000.Sometimes, in a kind of echo of Haywood's profession, one will encounter a Pentecostal preacher offering a sound byte about God: "He is the Father in creation, Son in redemption, and Holy Spirit in sanctification." But they do not mean (as Haywood did not) that there is some sort of "dilation" where the Father became the Son (without remainder and ceased to be the Father) and then, subsequently the Son became the Spirit (and ceased to be the Son).
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  60. ^Bernard, David (1993)."Trinitarianism: An Evaluation".The Oneness of God.Word Aflame Press. p. 287.ISBN978-0-912315-12-6.Archived fromthe originalon 16 February 2008.Speaking of God as a plurality of persons further violates the biblical concept of God. Regardless of what persons meant in ancient church history, today the word definitely connotes a plurality of individuals, personalities, minds, wills and bodies. Even in ancient church history, we have shown that the vast majority of believers saw it as a departure from biblical monotheism.
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  64. ^Norris, David (4 September 2009). "The Man Who Preexisted".I AM: A Oneness Pentecostal Theology.Word Aflame Press. p. 161.ISBN978-1565630000....and of course, the Incarnation is one of a kind-it is unique, as it is expressed in the rest of the verse.
  65. ^Bernard, David (1993). "Jesus is God".The Oneness of God.Word Aflame Press. pp. 69–70.ISBN978-0-912315-12-6.Archived fromthe originalon February 16, 2008.
  66. ^Dulle, Jason."The Dual Nature of Christ".Institute for Biblical Studies.Retrieved6 November2021....Jesus' natures never worked independent of one another. His two natures exist "without confusion, without change, without division, without separation; the difference of the natures having been in no wise taken away by reason of the union, but rather the properties of each being preserved...."
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  85. ^Ellis, J. Delano (2003).The Bishopric: A Handbook on Creating Episcopacy in the African-American Pentecostal Church.Trafford Publishing.ISBN978-1-55395-848-2.Archbishop Schlossberg, who resides in Jerusalem, Israel, sent Bishop Robert Woodward Burgess, II, a descendant of the "Eastern (Church) Stream," who, having received consecration from the hands of Archbishop Schlossberg, to the Holy Convocation of the United Pentecostal Churches of Christ. His Grace was mandated to assist us in the consecration of our Second College of Bishops and to impart each of our sons that coveted Apostolic Succession from the Eastern Stream, while we imparted the same Succession from the Western Stream.
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  115. ^Bernard, David (1993). "Father, Son, and Holy Ghost".The Oneness of God.Word Aflame Press. pp. 136–137.ISBN978-0-912315-12-6.Archived fromthe originalon 16 February 2008.In this passage, Jesus commanded His disciples to baptize "in the name of the Father, and of the Son, and of the Holy Ghost." However, this verse of Scripture does not teach that Father, Son, and Holy Ghost are three separate persons. Rather, it teaches that the titles of Father, Son, and Holy Ghost identify one name and therefore one being. The verse expressly says "in the name," not "in the names."... Jehovah or Yahweh was the revealed name of God in the Old Testament, but Jesus is the revealed name of God in the New Testament... Father, Son, and Holy Ghost all describe the one God, so the phrase in Matthew 28:19 simply describes the one name of the one God. The Old Testament promised that there would come a time when Jehovah would have one name and that this one name would be made known (Zechariah 14:9; Isaiah 52:6). We know that the one name of Matthew 28:19 is Jesus, for Jesus is the name of the Father (John 5:43; Hebrews 1:4), the Son (Matthew 1:21), and the Holy Ghost (John 14:26).
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  128. ^Brickley, Ralph (24 October 2018)."Schisms: Baptism in Jesus Name or…".DivideTheWord.blog.Archivedfrom the original on 7 November 2021.Retrieved7 November2021.Now concerning baptism, baptize thus: Having first taught all these things, baptize ye into the name of the Father, and of the Son, and of the Holy Spirit, in living water. And if thou hast not living water, baptize into other water; and if thou canst not in cold, then in warm (water). But if thou hast neither, pour [water] thrice upon the head in the name of the Father, and of the Son, and of the Holy Spirit.
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  131. ^"Must baptism be" in Jesus' name "?".Christian Apologetics & Research Ministry.8 December 2008.Archivedfrom the original on 9 January 2022.Retrieved9 January2022.
  132. ^"Why Don't We Baptize in the Name of Jesus?".Catholic Answers.Retrieved2023-10-19.
  133. ^Bernard, David (1993). "Father, Son, and Holy Ghost".The Oneness of God.Word Aflame Press. pp. 137–138.ISBN978-0-912315-12-6.Archived fromthe originalon 16 February 2008.Acts 22:16 says, "Arise and be baptized, and wash away thy sins, calling on the name of the Lord." The Amplified Bible says, "Rise and be baptized, and by calling upon His name wash away your sins." The Interlinear Greek-English New Testament says, "Invoking the name." Therefore this verse of Scripture indicates the name Jesus was orally invoked at baptism. James 2:7 says, "Do not they blaspheme that worthy name by the which ye are called?" The Greek phrasing indicates that the name was invoked over the Christians at a specific time. Thus, TAB says, "Is it not they who slander and blaspheme that precious name by which you are distinguished and called [the name of Christ invoked in baptism]?" (brackets in original). For an example of what "in the name of Jesus" means, we need only look at the story of the lame man's healing in Acts 3. Jesus said to pray for the sick in His name (Mark 16:17-18), and Peter said the lame man was healed by the name of Jesus (Acts 4:10). How did this happen? Peter actually uttered the words "in the name of Jesus Christ" (Acts 3:6). The name Jesus invoked in faith produced the result. The name signifies power or authority, but this signification does not detract from the fact that Peter orally invoked the name of Jesus in effecting the healing.
  134. ^Arnold III, William."More On Baptism In Jesus' Name".Institute for Biblical Studies.Retrieved12 January2022.Jesus is the one who personally commissioned the disciples to go and baptize and they went "on behalf of him," or "in his name." He also sent them to heal people and work miracles. When Peter healed the man at the Gate Beautiful in Jesus' name, scripture tells us that he actually spoke the words "in the name of Jesus Christ" when he did it (Acts 3:6). Even when Trinitarian Christians pray for someone for healing they speak the words "in Jesus' name." They realize that they are doing it "on behalf of" or "in the name of" Christ. Why would baptism be any different? Jesus said that when we pray we are to ask the Father in him name (John 14:13; 15:16; 16:23, 26). And so when many Christians pray, they end their prayer with the actual words "in Jesus name."
  135. ^abBernard, David (1988). "The Baptism of the Holy Ghost: Promise and Command".A Handbook of Basic Doctrines.Word Aflame. pp. 45–6.
  136. ^"How We Worship".Apostolic Pentecostal Church.Retrieved5 February2024.
  137. ^Gabriel, Andrew."Tales of Visiting a Oneness United Pentecostal Church".Andrew K. Gabriel - Pentecostal-Charismatic Theologian.Retrieved16 November2022.
  138. ^Thornton, James (2021)."Foot Washing Service".Everyone's Apostolic.Retrieved16 November2022.
  139. ^abBernard, David (1988). "Holiness and Christian Living".A Handbook of Basic Doctrines.Word Aflame. pp. 61–100.
  140. ^Bernard, David;Bernard, Loretta (1981). "The Christian Life".In Search of Holiness.Word Aflame Press. p. 38.ISBN0912315407.
  141. ^Goss, Ethel E. (1977).The Winds of God: The Story of the Early Pentecostal Movement (1901-1914) in the Life of Howard A. Goss.Word Aflame.ISBN978-0-912315-26-3.[page needed]
  142. ^See, for instance,Davis, Tal."Oneness Pentecostalism".North American Mission Board.Retrieved9 June2011.as an example of a website in which Oneness Pentecostals are accused of this.
  143. ^Merlan, Anna (18 October 2012)."Apocalypse Now(ish): Irvin Baxter's End Times Empire".Dallas Observer.Retrieved30 June2021.
  144. ^McFarlan Miller, Emily (30 September 2015)."What's an Apostolic Christian and why is Kim Davis's hair so long?".Washington Post.Retrieved1 March2018.
  145. ^Vinson Synan (2001).Century Of The Holy Spirit: 100 Years Of Pentecostal And Charismatic Renewal, 1901-2001.Thomas Nelson.p. 462.ISBN978-0785245506.
  146. ^"First Church of our Lord Jesus Christ: Growing and serving the community".The Philadelphia Tribune.Retrieved2023-04-06.
  147. ^abMurphy, Melton and Ward, ed. (1993).Encyclopedia of African American Religions.Routledge.p. 591.ISBN978-0815305002.
  148. ^Melton and Baumann, ed. (2010).Religions of the World: A Comprehensive Encyclopedia of Beliefs and Practices.ABC-CLIO.p. 716.ISBN978-1598842036.
  149. ^"Ethiopia: First Lady Roman Tesfaye (Profile)".Kweschn.Archived fromthe originalon 29 November 2014.Retrieved5 March2015.
  150. ^"Some Christian Bookstores Pull Best Sellers by Author Tommy Tenney".Charisma.Retrieved10 July2014.
  151. ^"Bishop J. Delano Ellis II Biography".J.D. Ellis Ministries.Retrieved20 September2020.

Further reading[edit]

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