Oneness Pentecostalism

Nontrinitarian religious movement

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Tongues as of fire representing the Holy Spirit on Pentecost

Background

* Christianity
* The Reformation
* Protestantism
* Methodist revivals
* Weslyean-Holiness movement
* Restorationism

Early history

* Bethel Bible College
* 1904–1905 Welsh Revival
* Azusa Street Revival
* Charles Fox Parham
* William J. Seymour

Theology

|  Bible

* Old Testament
* New Testament
* Infallibility
* Fundamentalism

God

* Trinity
* Father
* Son
* Holy Ghost

Systematic theology

* Eschatology
* Premillennialism
* Sanctification
* Christian perfection
* Full Gospel
* Finished Work
* Latter Rain
* Five solae
* Priesthood of all believers

Conversion

* Born again
* Believers' Church
* Believer's baptism

Private doctrines

* Baptism with the Holy Spirit
* Third work of grace
* Speaking in tongues
* Worship
* Spiritual gifts

Pentecostal creeds

* Fundamental Truths (AOG)
* 12 Articles from Niagara Falls (CC)

Key people

* Asa A. Allen
* Yiye Ávila
* Thomas Ball Barratt
* Joseph Ayo Babalola
* David K. Bernard
* Nicholas Bhengu
* Reinhard Bonnke
* William M. Branham
* David Yonggi Cho
* Jack Coe
* Margaret Court
* Lucy F. Farrow
* Mae Eleanor Frey
* Donald Gee
* Benny Hinn
* Rex Humbard
* George Jeffreys
* Kathryn Kuhlman
* Gerald Archie Mangun
* Charles Harrison Mason
* Aimee Semple McPherson
* Erik Andersen Nordquelle
* T. L. Osborn
* Agnes Ozman
* Charles Fox Parham
* Lewi Pethrus
* David du Plessis
* Oral Roberts
* Pat Robertson
* Bishop Ida Robinson
* William J. Seymour
* Ambrose Jessup Tomlinson
* Andrew David Urshan
* Smith Wigglesworth
* Maria Woodworth-Etter
* Niilo Yli-Vainio
* Category:Pentecostals

Major denominations

* Holiness Pentecostalism
* Apostolic Faith Church
* Church of God in Christ
* Church of God (Cleveland, Tennessee)
* International Pentecostal Holiness Church
* Finished Work Pentecostalism
* Apostolic Church
* Assemblies of God
* Indian Pentecostal Church of God
* The Foursquare Church
* Oneness Pentecostalism
* United Pentecostal Church International
* Pentecostal Assemblies of the World
* Assemblies of the Lord Jesus Christ

Related movements

* Charismatic Movement
* Evangelicalism

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Oneness Pentecostalism (also known as Apostolic Pentecostalism, Jesus' Name Pentecostalism, or the Oneness movement) is a nontrinitarian branch of Pentecostal Christianity that emphasizes the absolute oneness of God and the full deity of Jesus Christ.[1] It teaches that God is a singular divine spirit—undivided and without distinction of persons—who reveals himself in various ways, including as Father, Son, and Holy Spirit. This theology is often categorized by scholars as a form of Modalistic Monarchianism,[2] though Oneness theologians distinguish their beliefs from historical Sabellianism and Patripassianism.[3] Oneness Pentecostal soteriology emphasizes repentance, full-submersion water baptism in the name of Jesus Christ, and baptism in the Holy Spirit with the evidence of speaking in other tongues, which together constitute what is known as the new birth experience.[4] Many Oneness Pentecostal groups also promote holiness standards in dress, grooming, and conduct, which are understood as outward expressions of inward spiritual transformation and obedience to biblical commands.[5]

The Oneness Pentecostal movement first emerged in North America in the early 20th century following doctrinal disputes within the nascent Finished Work Pentecostal movement. It has since grown into a global movement with an estimated 30 million adherents worldwide.[6] It was often referred to as the Jesus Only movement in its early days, which may be misleading as it does not deny the existence of the Father or Holy Spirit.[7]

## History

[edit]

See also: Pentecostalism § Early controversies

The first Pentecostals were Holiness Pentecostals, teaching three works of grace: the new birth, receipt of entire sanctification, and baptism with the Holy Spirit accompanied by glossolalia. Finished Work Pentecostals broke away from the Holiness Pentecostals before further partitioning into Trinitarian and nontrinitarian branches, with the latter forming Oneness Pentecostalism.[8][9] Finished Work Pentecostals rejected the Wesleyan doctrines of outward holiness and Christian perfection, which Holiness Pentecostals teach is an instantaneous, definitive second work of grace in which the baptized person's soul is cleansed of its original sin and perfected.[10][11] The Oneness Pentecostal movement began in 1913 as the result of doctrinal disputes within the nascent Pentecostal movement,[12][13] specifically within the Assemblies of God, the first Finished Work Pentecostal denomination.[1][9]

### Beginnings of the Oneness movement

[edit]

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

In April 1913, at the Apostolic Faith World-Wide Camp Meeting held in Arroyo Seco, California, conducted by Maria Woodworth-Etter, organizers promised that God would "deal with them, giving them a unity and power that we have not yet known."[14][15] Canadian R.E. McAlister preached what was described by some as a "new revelation" (though others interpreted it as a rediscovery of apostolic practice[16]) that a baptismal formula in "the name of Jesus" only was to be preferred over the Trinitarian formula "Father, Son, and Holy Ghost" found in Matthew 28:19, pointing rather to Acts 2:38.[17][18] The revelation immediately caused controversy, with Frank Denny, a Pentecostal missionary to China, jumping on the platform and trying to censor McAlister.[19]

McAlister's revelation inspired a young minister named John G. Schaepe. After all-night prayer and bible study, he proclaimed the following day that he had also received a private revelation against Trinitarian baptism.[20][21][22][23] His judgment was accepted by several others in the camp and given further theological development by a minister named Frank Ewart.[24] Ewart also continued to promote the theology of the movement through his periodical Meat in Due Season and became the primary developer of the doctrine in its early stages.[1][25] Another attendee of the camp meeting, evangelist Glenn Cook took the message with him back to the Midwest.[26] Although early proponents described their doctrinal insights as a "revelation," both Oneness and Trinitarian Pentecostals affirmed that all doctrine must be grounded in Scripture, not independent of it.[27]

A year later, on April 15, 1914, Ewart and Cook publicly baptized each other specifically in "the name of the Lord Jesus Christ" in a tank set up in Ewart's crusade tent.[28][29] This is considered to be the historical point when Oneness Pentecostalism emerged as a distinct movement.[2] As it grew, the movement added prominent leaders as G. T. Haywood, the African-American pastor of a large Assembiles of God church in Indianapolis, IN, Franklin Small from Winnipeg, Canada, and Andrew Urshan, a Persian evangelist.[1] The soteriology of the Oneness movement was primarily outlined by these three men, who identified Acts 2:38 as the primary plan of salvation.[30]

A number of ministers claimed they were baptizing in Jesus' name before 1914, including Urshan and Small. Urshan claimed to have baptized others in Jesus' name as early as 1910,[31][32][33][34] and Small claimed to have baptized 30 in Jesus' name only at the Annual Pentecostal Convention in Winnipeg in November 1913.[35][36] In addition, Charles Parham was recorded baptizing using a similar formula during the Azusa Street revival;[37] until 1914, both Parham and William J. Seymour baptized using this Christological formula but repudiated the new movement's nontrinitarian teachings amidst the controversy as they baptized as Christocentric Trinitarians.[38] Other baptisms in the name of Jesus were performed as far back as the 19th century, prior to the development of Pentecostal or Oneness theology—though some used justification similar to that of the later Oneness Pentecostals.[39]

In the Assemblies of God, the re-baptisms in only Jesus' name caused a backlash from many Trinitarians. Particularly controversial was the re-baptism of E. N. Bell—who was the chairman of the Assemblies of God at the time—by Indianapolis pastor L.V. Roberts at a camp meeting in Jackson, TN in 1915. Though he remained Trinitarian, the re-baptism remained a source of confusion over his views.[25] The Oneness position on both baptism and the Godhead became known by the term "New Issue", which was widely used during the controversy.[40] It became an issue in the General Council of 1914, and in 1915, the General Council specifically focused on the issue, resulting in an "appeal for tolerance" by the Assemblies of God.[41] The issue finally came to a head in October 1916 at the fourth General Council, where the mostly Trinitarian leadership, fearing that the new movement might overtake their organization, drew up a doctrinal statement affirming the truth of Trinitarianism.[30] When the resulting Assemblies of God Statement of Fundamental Truths was adopted, a third of the Assemblies' ministers left to form Oneness congregations.[42] After this separation, most Oneness believers became relatively isolated from other Pentecostals and Nicene Christianity more broadly.[2]

### Forming Oneness organizations

[edit]

Several small Oneness ministerial groups formed during and after the controversy between 1914 and 1916. Many of these groups ultimately merged into the Pentecostal Assemblies of the World (PAW), while others remained independent (e.g., the Apostolic Faith Mission Church of God).

The early PAW was racially diverse: it had both strong African-American representation in the North and white representation in the South. The organization's headquarters was located in Indianapolis, IN, and many of the organization's conferences were held in the North where segregation laws were not in place.[41] However, as the organization grew, divisions occurred within the Pentecostal Assemblies of the World over the role of women in ministry, usage of wine or grape juice in communion observance, divorce and remarriage, and the proper mode of water baptism. Additionally, there were also reports of racial tension in the organization. White Southerners expressed objections to the logistical and financial burdens associated with annual travel to the North,[41] and many African Americans held significant leadership positions within the PAW. In particular, Haywood served as the PAW's general secretary and signed all ministerial credentials.[43]

Amid these tensions, White Southerners broke away from the PAW in 1924,[41] and three new organizations were formed by 1925: the Apostolic Churches of Jesus Christ, Emmanuel's Church in Jesus Christ, and the Pentecostal Ministerial Alliance.[44] The former two later merged to become the Apostolic Church of Jesus Christ,[45] and the latter became the Pentecostal Church, Inc. (PCI). In 1945, a merger of two predominantly-white Oneness groups—the PCI and the Pentecostal Assemblies of Jesus Christ—resulted in the formation of the United Pentecostal Church International (UPCI).[46] Toronto pastor Howard Goss became the first UPCI general superintendent after previously holding credentials with the PCI and preaching the Oneness message, despite being affiliated with the Pentecostal Assemblies of Canada until 1937.[47] Starting with 521 member-churches, it became the largest and most influential Oneness Pentecostal organization, reporting a membership of over 5.75 million in 2024.[48]

Oneness theology has also influenced independent Oneness Pentecostal movements that, while not officially affiliated with major denominations, embrace Jesus' name baptism and the infilling of the Holy Ghost as central to salvation.[49]

### Modern movement

[edit]

Estimates suggest there are approximately 30 million Oneness Pentecostals worldwide. Demographically, the movement is notably diverse: around 40 percent of adherents are Black, 30 percent are Asian, 20 percent are Hispanic, and approximately 9 percent are White.[1][6]

#### United States and Europe

[edit]

A majority of Black Pentecostal churches in both the United States and United Kingdom remain Oneness Pentecostal.[50] In Great Britain particularly, there is a substantial presence of Oneness African-Caribbean churches, originating from Oneness Pentecostal influence in the poor urban centers of North America and the villages of the Caribbean islands.[51] Additionally, Oneness Pentecostalism has seen growth in Western Europe through the evangelistic efforts of African organizations.[1]

#### South America

[edit]

The Oneness movement has grown throughout South America. The United Pentecostal Church of Colombia (the national branch of the UPCI) is the second-largest denomination in the country behind the Catholic Church,[52] whereas countries such as Brazil, Argentina, and Chile have seen indigenous growth complemented by denominations from the United States.[1]

#### Asia

[edit]

The Asian Pacific region has seen substantial growth by Oneness Pentecostal organizations, especially in countries such as Indonesia and Australia. Particularly, in the Philippines, there are over two million adherents across more than 120 different Oneness organizations. In China, True Jesus Church became the largest indigenous Christian group in China in 1949 and has seen extensive growth in Singapore, the Philippines, Australia, Europe, and the Americas.[1]

## Oneness theology

[edit]

Oneness Pentecostalism has a historical precedent in the Modalistic Monarchianism of the second and third centuries.[53] The early movement affirmed two central aspects of later Oneness belief:

1. There is one indivisible God with no distinction of persons or components within God's eternal essence.
2. Jesus was the manifestation, human personification, and/or incarnation of the same singular God.[54]

Oneness Pentecostals contend, based on Colossians 2:9, that the concept of God's personhood is reserved for the immanent and incarnate presence of Jesus only.[55]

### Doctrine of God

[edit]

Oneness theology maintains that God is a singular spirit who is absolutely and indivisibly unitary, not three persons, individuals, or minds.[56][57][58] They contend that the terms "Father", "Son", and "Holy Ghost" (or "Holy Spirit") are mere titles reflecting the different personal manifestations of God in the universe.[59] To Oneness believers, the Father, Son, and Holy Spirit are three manifestations of one personal God.[60]

Oneness theologians 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."[61] However, Oneness theologian David Norris points out that this does not mean that Oneness Pentecostals believe that God can only be one of those manifestations at a time, which may be suggested by the quote.[62]

According to Oneness theology, the Father and the Holy Spirit are the same personal God. It teaches that the term "Holy Spirit" is a descriptive title for God manifesting himself through the broader Christian Church.[63][64] These two titles—as well as others—do not reflect divisible persons within the Godhead, but rather two different ways in which the one God reveals himself to his creatures. Thus, when the Old Testament (Hebrew Bible) speaks of "the Lord God and his Spirit" in Isaiah 48:16, it does not indicate two distinct persons, according to Oneness theology. Instead, "the Lord" means God in all his glory and transcendence, while "his Spirit" refers to his Holy Spirit that moved upon and spoke to the Hebrew prophets. Oneness theologian David K. Bernard states 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 in Luke 12:19) imply two "persons" existing within one body.[65]

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."[66]

#### Accusations of Modalism and Arianism

[edit]

Oneness Pentecostals maintain that early Christianity taught a form of strict monotheism consistent with their view, contrasting their views not only with Trinitarianism but equally with the theology espoused by the Latter-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 a subordinate deity to the Father). The Oneness position as nontrinitarian places them at odds with the members of most Christian denominations, and some apologetics ministries and writers have categorized Oneness groups as cults.[67][68][69][70] However, David A. Reed, a Trinitarian scholar at Wycliffe College and a leading academic authority on Oneness Pentecostalism,[26] disagrees.[71] He contends in his book "In Jesus' Name": The History and Beliefs of Oneness Pentecostals that the movement should be considered theologically heterodox, rather than heretical or cultish.[72][73]

Oneness believers are frequently identified with Modalism.[74] Additionally, some critics—usually individuals rather than denominational bodies—have also alleged that Oneness theology bears resemblance to Arianism or Semi-Arianism.[75] While Bernard acknowledges similarities between Oneness theology, Modalistic Monarchianism, and the teachings of Sabellius, he rejects associations with Patripassianism, Arianism or Subordinationism that have historically been linked to some modalistic views. Bernard argues that Oneness theology represents a distinct, biblical form of modalism that differs from some traditional formulations and interpretations historically deemed heretical.[3][74]

### Son of God

[edit]

According to Oneness theology, the Son of God did not exist (in any substantial sense) before the incarnation of Jesus of Nazareth except as the logos (or word) of God. They believe that the humanity of Jesus did not exist before the Incarnation, but that Jesus pre-existed in his deity (not his humanity) as the eternal God. This belief is supported by the lack of Jesus' incarnate presence anywhere in the Old Testament (Hebrew Bible).[76] Thus, Oneness Pentecostals believe that the title "Son" only applied to the 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. Oneness Pentecostals believe that Jesus and the Father are one essential person, though operating in different modes.[12]

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."[63]

#### The Word

[edit]

Oneness theology holds that "the Word" in John 1:1 was God's mind or plan. Oneness Pentecostals believe that the Word was not a separate person from God but that it was the plan of God and God itself. Bernard writes in his book The 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.[77]

Bernard additionally claims that the Greek word pros (translated as "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."[78]

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".[79] As an extension, Oneness Pentecostalism argues that the incarnation was a singular event unlike anything God has done prior or will ever do again.[80] 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.[78]

#### The dual nature of Christ

[edit]

Main article: Hypostatic union

When discussing the Incarnation, 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 book The 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."[81] Oneness Pentecostals see this not as two persons in one body but instead as two natures united in one person: Jesus.[82] Oneness believers see the mystery referred to in 1 Timothy 3:16 as referencing this concept of two natures being united in the one person of Jesus.[83]

Although the Oneness belief in the union of the divine and human into one person in Jesus is similar to the Chalcedonian formula, Chalcedonians disagree sharply with them over their opposition to Trinitarian dogma. Chalcedonians see Jesus as a single person uniting God the Son—the eternal second person of the Trinity—with human nature.[84][85] 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 of sola scriptura in common with mainstream Pentecostals and other Protestants.[86] They view the Bible as the inspired Word of God, and as absolutely inerrant in its contents (though not necessarily in every translation). They specifically reject the conclusions of church councils such as the First Council of Nicaea and the Nicene Creed. They believe that mainstream Christians have been misled by long-held and unchallenged "traditions of men".[87]

### 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 the Christ. What might, therefore, be called a 'Christological maximalism' in the Pentecostal doctrine of God among Oneness Pentecostals leads to a factual substitution of the three divine persons with the single person of Jesus. At the same time, Trinitarian Pentecostals typically elevate Jesus from the second person of the Trinity to the central figure of Christian faith and worship.[88]

Critics of Oneness theology commonly refer to its adherents as "Jesus Only", implying that they deny the existence of the Father and Holy Spirit.[2] Most Oneness Pentecostals consider that term to be pejorative and a misrepresentation of their true beliefs on the issue.[89][90] 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.[89]

### View of the Trinity

[edit]

Oneness Pentecostals assert that the doctrine of the Trinity is not explicitly found in Scripture and view it as a post-biblical development. They argue that the concept of God as three co-equal persons is not explicitly taught in the Bible, noting the absence of terms such as "Trinity" or "persons" in reference to God in the Bible. Instead, they believe the doctrine emerged gradually over the first few centuries of the church and was formalized through creeds at the councils of Nicaea (325 AD) and Constantinople (381 AD).[91][92][93]

This historical claim is not unique to Oneness Pentecostals. Sources such as the Oxford Dictionary of the Christian Church, The Encyclopedia of Christianity, Encyclopædia Britannica and the Internet Encyclopedia of Philosophy note that Trinitarianism developed over the early centuries as a response to theological controversies.[94][95][96][97] Prominent biblical scholars such as James D.G. Dunn, Raymond E. Brown, N.T. Wright, and Larry Hurtado, affirm that while the New Testament portrays Jesus and the Holy Spirit in ways that laid the groundwork for later Trinitarian theology, it does not present the fully developed doctrine. They describe the Trinity as a theological synthesis formed in the post-apostolic era, drawing on the New Testament's presentation of Jesus and the Spirit within a monotheistic framework.[98][99][100][101] Other scholars—especially from secular and non-Christian backgrounds—argue more critically that Trinitarian doctrine represents a theological departure from the monotheism of early Christianity. Bart Ehrman, an agnostic historian of Early Christianity, and Jewish scholar Géza Vermes contend that neither Jesus nor his earliest followers taught Trinitarian concepts and that the doctrine was a product of later reflection.[102][103] Jewish scholars such as Daniel Boyarin, and Alan F. Segal have examined how Second Temple Jewish concepts—such as divine agency and the "two powers" tradition—provided theological categories that early Christians adapted in ways that eventually contributed to Trinitarian thought. Both Boyarin and Segal document how concepts of divine agency informed early Christian understandings of Jesus, but neither identifies the Trinity as a biblically or historically continuous doctrine.[104][105]

Trinitarian theologians and apologists maintain that the doctrine represents a faithful synthesis of biblical revelation, developed more fully in response to early heresies and theological disputes. Figures such as Alister McGrath and Karl Rahner argue that the Trinity accurately expresses both the unity of God and the relational distinctions found in Scripture.[106] Rahner, for instance, argued that "the economic Trinity is the immanent Trinity," proposing that God's self-revelation in salvation history corresponds to his eternal triune identity.[107] They maintain that the Trinity, though not formulated in creedal terms during the apostolic era, accurately expresses the unity and distinction presented in Scripture.[108][109][110]

### Oneness views on the early church

[edit]

Scholars within the movement differ in their views on church history. Some church historians, such as Dr. Curtis Ward, Marvin Arnold, and William Chalfant, hold to a Successionist view, arguing that their movement has existed in every generation from the original day of Pentecost to the present day.[111][112][113] Ward has proposed a theory of an unbroken Pentecostal church lineage, claiming to have chronologically traced its perpetuity throughout the church's history.[114]

Others hold to a Restorationist view, believing that while the apostles and their church clearly taught Oneness doctrine and the Pentecostal experience, the early apostolic church went into apostasy, which eventually developed into the institutional forms seen in Roman Catholicism. For them, the contemporary Oneness Pentecostal movement began in America in the early 20th century during the latter days of the Azusa Street Revival. Restorationists such as Bernard and Norris deny any direct link between the church of the Apostolic Age and 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.[115][116]

Both Successionists and Restorationists among Oneness Pentecostals assert that the early apostolic church believed in the Oneness and Jesus name baptism doctrines. David K. Bernard, a leading Oneness scholar, has written extensively on this subject in works such as The Oneness of God and A History of Christian Doctrine. Bernard traces Oneness adherents back to the first converted Jews of the Apostolic Age and asserts that there is no evidence of these converts having any difficulty comprehending the Christian Church's teachings and integrating them with their existing Judaic beliefs.[117] In the post-apostolic era, Bernard contends that the earliest believers, including Hermas, Clement of Rome, Polycarp, Polycrates, Ignatius, and Irenaeus either held to a Oneness-like view of God or followed an "economic Trinity" model that did not reflect eternal personal distinctions within the Godhead.[3] Bernard theorizes that the majority of all believers were Oneness adherents until the time of Tertullian, quoting Tertullian as writing against Praxeas:

> 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.[118]

As part of his broader critique, Bernard briefly references 19th-century Presbyterian minister Alexander Hislop, who associated Trinitarian doctrine with pagan religious influence, but does not rely on Hislop's conclusions as a primary source. While contemporary scholars widely reject Hislop's claims as unreliable,[119][120][121] Bernard's core argument rests not on Hislop but on patristic sources and the biblical absence of tri-personal language.[122] Oneness theologians such as Norris have also advanced alternative lines of argument based on biblical exegesis and early Christian texts.[116]

In contrast to Bernard's theory, Trinitarian scholars suggest the writings of Ignatius and Irenaeus teach an eternal Trinity,[123][124] though Norris, whose academic work extensively engages early Christian sources, disagrees with them in his book I AM: A Oneness Pentecostal Theology, arguing that writers like Ignatius should not be retroactively read through the lens of fourth-century Trinitarian orthodoxy.[125]

## Oneness soteriology

[edit]

In common with most Protestant denominations, Oneness Pentecostal soteriology maintains that all people are born with a sinful nature, sin at a young age, and remain lost without hope of salvation unless they embrace the Gospel that Jesus made complete atonement for the sins of all people, which is the sole means of human redemption; and that salvation comes solely by grace through faith in Jesus.[2][126] Oneness doctrine also teaches that true faith results in obedience, and that salvation is not only to profess faith but to demonstrate it as well in action.[127] Oneness churches, while exhibiting variations, generally teach the following as the foundation of Christian conversion:[2]

* repentance;
* water baptism in the name of Jesus Christ;[128]
* baptism in the Holy Spirit with the evidence of speaking in tongues.[129]

Oneness Pentecostals generally accept that these are the minimal requirements of conversion.[130]

### Grace and faith

[edit]

Oneness Pentecostals maintain that no good works or obedience to the law can save anyone apart from God's grace. Furthermore, salvation comes solely through faith in Jesus; there is no salvation through any name or work other than his (Acts 4:12). Oneness teaching rejects interpretations that hold that salvation is given automatically to the elect; they believe that all humans are called to salvation, and "whosoever will, may come" (Revelation 22:17).[131][132]

While salvation is indeed a gift in Oneness belief, it must be received.[4] This reception of salvation is generally considered conversion and is accepted in most evangelical Protestant churches. The first mandate is true faith in Jesus, demonstrated by obedience to God's commands and a determination to submit to his will in every aspect of life. Oneness adherents reject the notion that one may be saved through what they call mental faith: mere belief in Jesus without life-changing repentance or obedience. Thus, they emphatically reject the idea that one is saved through praying the Sinner'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 a manifestation of the spirit part of the rebirth experience and the actual, godly faith obeyed and done by the early Church's 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 the new birth experience includes repentance and baptism in both water and God's Spirit.[133]

### 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 a 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.[134]

### Water baptism

[edit]

Oneness Pentecostals believe that water baptism is an essential component of salvation, not merely a symbolic act.[135] They cite Acts 2:38, where Peter says to "be baptized every one of you in the name of Jesus Christ for the remission of sins" as evidence that baptism is necessary for the forgiveness of sins.[136] They also appeal to passages such as Mark 16:16 ("He that believeth and is baptized shall be saved") and John 3:5, where Jesus states, "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God," interpreting "born of water" as a direct reference to baptism.[137] Oneness Pentecostals reject the idea that baptism is a mere public declaration of faith, arguing that it plays an active role in salvation by uniting believers with Christ and applying his atoning blood.[138] They cite Romans 6:3-4, which states that believers are "baptized into Christ" and "buried with him by baptism into death," as evidence that baptism is the moment when one is spiritually united with Christ's death, burial, and resurrection. Similarly, they reference 1 Peter 3:21, which states that "baptism doth also now save us," reinforcing their belief that baptism is not optional but an integral part of the salvation process.[139] Oneness Pentecostals also insist that baptism must be preceded by faith and repentance, rejecting infant baptism and baptisms performed by compulsion.[140][141][130]

This doctrinal emphasis on baptism as a salvific act is one of the key distinctions between Oneness Pentecostals and many other Protestant groups, which often view baptism as an outward testimony of an already completed salvation rather than an essential step in the process of being saved.[138]

#### Baptismal mode

[edit]

Main article: Immersion baptism

Oneness Pentecostal theology maintains the literal definition of baptism as being completely immersed in water. They believe that other modes 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.[142] 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."[143]

#### 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",[144] rather than the Trinitarian baptismal formula "in the name of the Father, and of the Son, and of the Holy Spirit."[145] This is referred to as the "Jesus' name doctrine". "Jesus' name" is a description used to refer to Oneness Pentecostals and their baptismal beliefs.[2]

Oneness Pentecostals mainly center their belief around the baptismal formula found in Acts 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." Other passages cited include:[146]

* Acts 8:16 – Samaritans were baptized "in the name of the Lord Jesus."
* Acts 10:48 – Cornelius and his household were commanded to be baptized "in the name of the Lord."
* Acts 19:5 – Disciples of John the Baptist were re-baptized "in the name of the Lord Jesus."
* Acts 22:16 – Paul was baptized "calling on the name of the Lord"

Oneness Pentecostals assert that these five mentions of baptism in the Book of Acts were performed in the name of Jesus and that no Trinitarian formula is ever referred to therein.[147] In addition, 1 Corinthians 1:13 is taken by Oneness Pentecostals to indicate baptism in Jesus' name as well;[146][148] 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."[149]

Based on these New Testament accounts, Oneness proponents maintain that baptism in the name of Jesus Christ reflects the earliest apostolic tradition. They view the later emergence of the Trinitarian formula as a doctrinal innovation that diverged from the original practice. As additional support for their claim, Oneness Pentecostals also cite editions of Britannica, the Catholic Encyclopedia, Interpreter's Bible, and various other scholars and encyclopedias to justify this claim.[150][151] For example, James Hastings' Dictionary of the Bible states that "The original form of words was 'into the name of Jesus Christ' or 'the Lord Jesus.' Baptism into the name of the Trinity was a later development."[152] Likewise, in Maurice A. Canney's An Encyclopaedia of Religions, it states that "Persons were baptized at first 'in the name of Jesus Christ' or 'in the name of the Lord Jesus'. Afterwards, with the development of the doctrine of the Trinity, they were baptized 'in the name of the Father and of the Son and of the Holy Ghost'".[153] Norris explains that "there is a strong scholarly consensus that the earliest Christian baptism was practiced in Jesus' name."[154]

The Didache, an early Christian manual of instruction generally dated by scholars to the late first or early second century AD, includes a reference to baptism "in the name of the Father, and of the Son, and of the Holy Spirit" (Didache 7:1).[155][156] This text is sometimes cited by Trinitarian theologians as early support for the threefold baptismal formula.[157] However, the document also describes individuals being "baptized into the name of the Lord" (Didache 9:5), a construction that parallels the book of Acts.[158] Oneness Pentecostal writers such as David K. Bernard interpret references to baptism "in the name of" as pointing exclusively to the name of Jesus, and they highlight the absence of any recorded apostolic use of a triune formula.[159] Some have also raised concerns about the Didache's reliability, noting that the only complete Greek manuscript, discovered in 1873, is dated to the 11th century.[160][161] Trinitarian scholar Willy Rordorf summarizes the scholarly debate on this topic by stating that Didache 7:1 was likely a later interpolation and that Didache 9:5 "preserved the most ancient baptismal formula. At the beginning of Christianity, one baptized 'in the name of Jesus.'"[162]

Mainstream 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.[163][164] 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.[165][166]

#### View of Matthew 28:19

[edit]

Oneness Pentecostals insist that there are no New Testament references to baptism by any other formula—save in Matthew 28:19, which most hold to be another reference to baptism in the name of Jesus.[64] Although Matthew 28:19 seems to mandate a Trinitarian formula for baptism, Oneness theology avows that since the word "name" in the verse is singular, it must refer to Jesus, whose name they believe to be that of the Father, Son, and Holy Spirit.[148][167] Oneness believers insist that all Bible's texts on the subject must be in complete agreement with each other; thus, they say that either the apostles disobeyed the command they had been given in Matthew 28:19 or they correctly fulfilled it by using the name of Jesus.

A minority of Oneness Pentecostals argue that the text of Matthew 28:19 is not original, quoting various scholars and the early Church historian Eusebius, who referred to this passage at least eighteen times in his works.[168][169][170] Eusebius' text reads: "go and make disciples of all nations in my name, teaching them to observe all things whatsoever I commanded you."[171] However, most Oneness believers accept the full Matthew 28:19 as an authentic part of the original text and interpret it through a Christocentric lens.[172]

### Baptism of the Holy Spirit

[edit]

Oneness Pentecostals believe that the baptism of the Holy Spirit is a free gift commanded for all.[173] They believe that the baptism of the Holy Spirit is an essential component of salvation, asserting that receiving the Holy Spirit evidenced by speaking in tongues directly fulfills the New Testament mandate.[174] This distinguishes their theology from classical Trinitarian Pentecostalism: while Oneness and Trinitarian Pentecostals emphasize the importance of Spirit baptism, they diverge on its role in salvation. Trinitarian Pentecostals, such as those in the Assemblies of God, teach that the baptism of the Holy Spirit is a subsequent experience meant for empowerment, not necessarily required for salvation.[175] In contrast, Oneness Pentecostals maintain that one must be baptized in the Holy Spirit with the initial sign of speaking in tongues to be truly born again.[173] Oneness Pentecostals cite biblical passages such as John 3:5 ("Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God") and Romans 8:9 ("Now if any man have not the Spirit of Christ, he is none of his") to support their belief that Spirit baptism is a requirement for salvation.[4]

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. Like most Pentecostals, Oneness believers maintain that the initial sign of the infilling Holy Spirit is speaking in tongues and 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, 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 in 1 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.[173]

## Practices

[edit]

### Worship

[edit]

In common with other Pentecostals, Oneness believers are known for their charismatic style of worship. Oneness Pentecostal worship is characterized by expressive congregational participation, including verbal praises, prayers, singing accompanied by musical instruments, and energetic preaching.[176] They believe that the spiritual gifts found in the New Testament are still active in the church; hence, services are often spontaneous, being punctuated at times with acts of speaking in tongues, interpretation of tongues, prophetic messages, and the laying on of hands for the purposes of healing.[177] Oneness believers, like all Pentecostals, are characterized by their practice of speaking in other tongues.[68][178] In such ecstatic experiences a Oneness believer may vocalize fluent unintelligible utterances (glossolalia), or articulate a natural language previously unknown to them (xenoglossy).[179]

Some Oneness Pentecostals practice foot washing, often in conjunction with their celebration of communion, as Jesus Christ did with his disciples at the Last Supper.[180]

### Holiness standards

[edit]

Many Oneness Pentecostal groups emphasize holiness standards in dress, grooming, and conduct. This is a teaching similar to traditional Holiness Pentecostals but distinct from other Finished Work Pentecostals.[5]

#### Historical development

[edit]

Main article: Outward holiness § History

The doctrine of outward holiness originated in Methodism. The early Methodists wore plain dress, with Methodist clergy condemning "high headdresses, ruffles, laces, gold, and 'costly apparel' in general".[181] John Wesley, the founder of the Methodist movement, recommended that Methodists read his thoughts On Dress, in which he detailed acceptable types and colors of fabrics, in addition to "shapes and sizes of hats, coats, sleeves, and hairstyles".[182] In that sermon, John Wesley expressed his desire for Methodists: "Let me see, before I die, a Methodist congregation, full as plain dressed as a Quaker congregation."[183] He also taught, with respect to Christian headcovering, that women, "especially in a religious assembly", should "keep on her veil".[184][185]

This Methodist doctrine continues to be taught (in varying degrees) in conservative Methodist denominations aligned with the holiness movement, such as the Fellowship of Independent Methodist Churches and the Allegheny Wesleyan Methodist Connection. The 1858 Wesleyan Methodist Book of Discipline stated,

> We would not only enjoin on all who fear God plain dress, but we would recommend to our preachers and people, according to Mr. Wesley's views expressed in his sermon on the inefficiency of Christianity, published but a few years before his death, and containing his matured judgment, distinguishing plainness—Plainness which will publicly comment them to the maintenance of their Christian profession wherever they may be.[186]

The teaching of Methodists aligned with that the holiness movement, where outward holiness is a testimony of a Christian believer's regeneration, done in obedience to God.[187] This teaching was inherited by Holiness Pentecostalism at its inception, incorporating this Wesleyan theology alongside Holiness Pentecostal's insistence on a third work of grace.[188][189]

Though the Finished Work Pentecostalism movement rejected the Wesleyan and Holiness Pentecostal doctrine of entire sanctification as an instantaneous, definite second work of grace, many early denominations maintained similar standards for their members. After World War II, however, these standards began to fade as they allowed for greater individual choice.[190] Despite this, Oneness Pentecostals have continued to retain the original Holiness Pentecostal practice of holiness standards.[8][10][11]

#### Oneness teachings

[edit]

Oneness Pentecostals believe that a Christian's lifestyle should be characterized by holiness.[2] In their view, this holiness begins at baptism, when the blood of Christ washes away all sin and a person stands before God truly holy for the first time in his or her life.[191] After this, a separation from the world in both practical and moral areas is essential to spiritual life.[192] Moral or inward holiness consists of righteous living, guided and powered by the indwelling of the Holy Spirit. Practical or outward holiness for many Oneness believers involves certain holiness standards that dictate, among other things, modest apparel and gender distinction.[193]

Oneness Pentecostals believe wholeheartedly in dressing modestly. They believe there is a distinct deference to God's commands in living modestly (shunning indecency) and in moderation (avoiding excesses and extremes).[194] 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").[195] 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.[2] 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.[196] Additionally, some Oneness organizations strongly admonish their members not to watch secular movies or television.[197] However, the precise degree to which these standards are enforced varies from church to church and even from individual to individual within the movement.

Due to the comparative strictness of their standards, Oneness Pentecostals are often accused of legalism by some Christians.[198] Oneness denominations respond by saying that holiness is commanded by God and that it follows salvation, rather than causes it.[192] They say holiness proceeds from love rather than duty and is motivated by the holy nature imparted by the indwelling of the Holy Spirit.[199] 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 Jesus and the apostles themselves.[200]

## Notable adherents

[edit]

* David K. Bernard – minister, theologian, general superintendent of the United Pentecostal Church International, and founding president of Urshan University and Urshan Graduate School of Theology
* Irvin Baxter Jr. – minister, founder and president of Endtime Ministries, seen on various Christian television channels[201]
* Kim Davis – clerk of Rowan County, Kentucky, who gained national media attention after defying a federal court order requiring that she issue same-sex marriage licenses following the U.S. Supreme Court decision in Obergefell v. Hodges[202]
* Garfield Thomas Haywood – first presiding bishop of the Pentecostal Assemblies of the World (1925–1931); also the author of many tracts and composer of many gospel songs[203]
* Pastor Gino Jennings – founder of the First Church of our Lord Jesus Christ, Inc[204]
* Bishop Robert C. Lawson – protege of Bishop G. T. Haywood and founder of the Church of Our Lord Jesus Christ of the Apostolic Faith from 1919 to his death in 1961[205]
* Bishop Sherrod C. Johnson – founder and chief apostle of the Church of the Lord Jesus Christ of the Apostolic Faith[205][206]
* Hailemariam Desalegn – former Prime Minister of Ethiopia[207]
* Tommy Tenney – a minister and best-selling author[208]
* Bishop Jesse Delano Ellis II – first presiding prelate of the United Pentecostal Churches of Christ and Pentecostal Churches of Christ; founder of the Joint College of Bishops[209]

## See also

[edit]

* Nontrinitarianism
* List of Oneness Pentecostal denominations

## References

[edit]

1. ^ a b c d e f g h Reed, David A.; Barba, Lloyd (2019). "Oneness Pentecostalism". In Wilkinson, Michael; Au, Connie; Haustein, Jörg; Johnson, Todd M. (eds.). Brill's Encyclopedia of Global Pentecostalism Online. Leiden and Boston: Brill Publishers. doi:10.1163/2589-3807_EGPO_COM_041662. ISSN 2589-3807.
2. ^ a b c d e f g h i Patterson, Eric; Rybarczyk, Edmund (2007). The Future of Pentecostalism in the United States. New York: Lexington Books. pp. 123–4\. ISBN 978-0-7391-2102-3.
3. ^ a b c Bernard, David K. (1986). The Oneness of God. Hazelwood, Mo: Word Aflame Press. ISBN 9780912315126.
4. ^ a b c Bernard, David K. (1998). The New Birth. Hazelwood, MO: Word Aflame Press. ISBN 1567222382.
5. ^ a b Synan, Vinson (1975). Aspects of Pentecostal-charismatic Origins. Logos International. p. 221\. ISBN 978-0-88270-110-3.
6. ^ a b 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\. doi:10.2307/j.ctt1cgf8cm. ISBN 978-0-227-17477-7. Retrieved 8 February 2024. "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."
7. ^ Synan, Vinson (2001). The Century of the Holy Spirit: 100 Years of Pentecostal and Charismatic Renewal, 1901–2001. Nashville: Thomas Nelson. p. 141\. ISBN 9780785245506.
8. ^ a b Anderson, Allan (13 May 2004). An Introduction to Pentecostalism: Global Charismatic Christianity. Cambridge: Cambridge University Press. p. 47\. ISBN 978-0-521-53280-8. "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'."
9. ^ a b Levinson, David (1996). Religion: A Cross-cultural Encyclopedia. Santa Barbara, California: ABC-Clio. p. 151\. ISBN 978-0-87436-865-9. "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."
10. ^ a b Stewart, Adam S. (15 April 2012). Handbook of Pentecostal Christianity. Cornell University Press. ISBN 978-1-60909-047-0. "By 1910 Durham had become convinced that the Holiness doctrine that sanctification was a "second work of grace" was an error. This doctrine presented sanctification as something that happened at a specific moment subsequent to conversion. Holiness preachers often described this as an instantaneous experience of "entire sanctification" or "Christian perfection." Durham's strenuous opposition to the doctrine was controversial because it was a common doctrine among Pentecostals of his day; indeed, it was a doctrine that Durham himself had previously preached. ... Durham's break with the Holiness tradition was not so much that he believed sanctification was provided through the cross of Christ, but, rather, because of the implications that he made from this; namely, he taught a two-stage Pentecostal experience of conversion and then baptism in the Holy Spirit, rather than the three-stage Pentecostal experience his Pentecostal-Holiness counterparts were teaching (conversion, sanctification, and then baptism in the Holy Spirit)."
11. ^ a b Demarest, Bruce (1 August 2006). The Cross and Salvation (Hardcover): The Doctrine of Salvation. Crossway. p. 393-394. ISBN 978-1-4335-1957-4. "Holiness Pentecostals ... trace their roots to the nineteenth century Wesleyan-Holiness revival. They identify three instantaneous works of grace, as follows. (1) The regenerating work of grace includes justification and the new birth. Here God forgives sins and imputes to believers Christ's righteousness. (2) A post-conversion, sanctifying work of grace eradicates the Adamic nature and completely purifies the Christian's heart and mind. Following Wesley, the believer's state following this second blessing is known as "entire sanctification," "Christian perfection," or "perfect love." The second work of grace renders believers purified vessels fit for the Spirit's filling. The Pentecostal Holiness Church affirms, "We believe that entire sanctification is an instantaneous, definite second work of grace, obtainable by faith on the part of the fully justified believer." (3) The empowering work of grace represents the Pentecostal experience of baptism in the Spirit. Here the Holy Spirit takes full possession of perfected believers. Tongues-speaking represents the initial sign that this Spirit-baptism has occurred. The Church of God (Cleveland, Tennessee) sums up the sequence as follows: "We believe...in sanctification subsequent to the new birth...and in the baptism of the Holy Ghost subsequent to a clean heart." ... Other Pentecostal groups arose independently of Wesleyanism. The Assemblies of God and related groups deny the experience of entire sanctification that destroys inbred sin."
12. ^ a b Gill, Kenneth (April 1998). "Dividing Over Oneness". Christianity Today. Archived from the original on 19 November 2020. Retrieved 19 November 2020.
13. ^ Davis, Tal. "Oneness Pentecostalism". North American Mission Board. Archived from the original on 19 November 2020. Retrieved 19 November 2020.
14. ^ Warner, Wayne (Spring 1983). "World-Wide Apostolic Faith Camp Meeting" (PDF). The Assemblies of God Archives. Assemblies of God Heritage.
15. ^ Blumhofer, Edith Waldvogel (1993). "Baptism and the Trinity". Restoring the Faith: The Assemblies of God, Pentecostalism, and American Culture. University of Illinois Press. p. 127\. ISBN 978-0-252-06281-0.
16. ^ Hogsten, Chaplain Doug (1 January 2008). "The Monadic Formula of Water Baptism: A Quest for Primitivism via a Christocentric and Restorationist Impluse". Journal of Pentecostal Theology. 17 (1): 70–95\. doi:10.1163/174552508X331989. ISSN 0966-7369. Retrieved 7 May 2025.
17. ^ 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\. ISBN 9780865547100. Retrieved 3 November 2023. "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."
18. ^ "Oneness Pentecostalism". ReligionFacts. Archived from the original on 9 January 2022. Retrieved 9 January 2022.
19. ^ Barba, Lloyd; Johnson, Andrea Shan (2018). "The new issue: Approaches to Oneness Pentecostalism in the United States". Religion Compass. 12 (11). doi:10.1111/rec3.12288. ISSN 1749-8171.
20. ^ Reckart, Sr. Gary P. "Great Cloud Of Witnesses". Apostolic Theological Bible College. p. 124.
21. ^ Rabic, C. M. Jr.; Burgess; McGee. "John G. Schaepe". Dictionary of Pentecostal and Charismatic Movements. pp. 768–769.
22. ^ Schaepe, J. (21 August 1917). "A Remarkable Testimony". Meat in Due Season: 4.
23. ^ 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\. doi:10.2307/j.ctt1cgf8cm. ISBN 978-0-227-17477-7. JSTOR j.ctt1cgf8cm. "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."
24. ^ Bernard, David (1999). A History of Christian Doctrine, Volume Three: The Twentieth Century A.D. 1900–2000. Hazelwood, MO: Word Aflame Press. p. 87\. ISBN 978-1567222210.
25. ^ a b Fudge, Thomas A. (1 January 2001). "Did E.N. Bell Convert to the 'New Issue' in 1915?". Journal of Pentecostal Theology. 9 (1): 122–140\. doi:10.1163/17455251-00901007. ISSN 0966-7369. Retrieved 7 May 2025.
26. ^ a b Gimpel, Richard W. (2016). "The Oneness Theology of the United Pentecostal Church International as Articulated By David K. Bernard". Oral Roberts University. Theological Research Exchange Network. Retrieved 7 May 2025.
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31. ^ Urshan, Andrew D. (1 January 1987). Pentecost as it was in the early 1900's (revised ed.). Apostolic Book Publishers. p. 77.
32. ^ Urshan, Andrew D. (1 January 1967). The Life story of Andrew Bar David Urshan: An autobiography of the author's first forty years. Apostolic Press. p. 102.
33. ^ Bell, E. N. (1915). "The Sad New Issue". Weekly Evangel (93): 3.
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35. ^ Reed, David A. (1 January 2010). "Chapter Nine. Oneness Seed On Canadian Soil: Early Developments Of Oneness Pentecostalism". Winds from the North. Brill. pp. 191–213\. ISBN 978-90-04-19251-5. Retrieved 8 May 2025.
36. ^ Wilkinson, Michael (2009). Canadian Pentecostalism: transition and transformation (1 ed.). Montréal: McGill-Queen's University Press. ISBN 9780773534575.
37. ^ Johnston, Robin (24 September 2010). Howard A. Goss: A Pentecostal Life. Word Aflame Press. ISBN 978-0757740299.
38. ^ 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\. doi:10.2307/j.ctt1cgf8cm. ISBN 978-0-227-17477-7. JSTOR j.ctt1cgf8cm.
39. ^ Hogsten, Chaplain Doug (1 January 2008). "The Monadic Formula of Water Baptism: A Quest for Primitivism via a Christocentric and Restorationist Impluse". Journal of Pentecostal Theology. 17 (1): 70–95\. doi:10.1163/174552508X331989. ISSN 0966-7369. Retrieved 8 May 2025.
40. ^ Baker, Josiah (17 February 2020). "'One Lord, One Faith, One Baptism'?: Between Trinitarian Ecumenism and Oneness Pentecostals". Journal of Pentecostal Theology. 29 (1): 95–112\. doi:10.1163/17455251-02901006. ISSN 0966-7369. Retrieved 7 May 2025.
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43. ^ Clanton, Arthur L.; Clanton, Charles E. (1995). United we stand. Hazelwood, MO: Word Aflame Press. ISBN 1567221343.
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55. ^ McRoberts, Kerry D. (2007). "The Holy Trinity". In Horton, Stanley M. (ed.). Systematic Theology. Springfield, MO: Logion. p. 173.
56. ^ Bernard, David (1993). The Oneness of God. Word Aflame Press. p. 10\. ISBN 978-0-912315-12-6. Archived from the original on February 16, 2008.
57. ^ Talmadge French, Our God is One, Voice and Vision Publishers, 1999, ISBN 978-1-888251-20-3.[page needed]
58. ^ Norris, David (4 September 2009). "Oneness Pentecostalism". I AM: A Oneness Pentecostal Theology. Word Aflame Press. p. 5\. ISBN 978-1565630000. "On the other hand, Oneness adherents decry any ontological distinction between persons "in the Godhead.""
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62. ^ Norris, David (4 September 2009). "Epilogue". I AM: A Oneness Pentecostal Theology. Word Aflame Press. p. 238\. ISBN 978-1565630000. "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)."
63. ^ a b Bernard, David (1993). "The Father is the Holy Ghost". The Oneness of God. Word Aflame Press. ISBN 978-0-912315-12-6. Archived from the original on February 9, 2008.
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66. ^ Bernard, David (1993). "Trinitarianism: An Evaluation". The Oneness of God. Word Aflame Press. p. 287\. ISBN 978-0-912315-12-6. Archived from the original on 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."
67. ^ Lang, J. Stephen (1 April 2002). "'Jesus Only' Isn't Enough". Christianity Today. Archived from the original on 19 November 2020. Retrieved 19 November 2020.
68. ^ a b Grady, J. (June 1997). "The Other Pentecostals". Charisma Magazine.
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71. ^ Reed, David (1 January 1997). "Oneness Pentecostalism: Problems and Possibilities for Pentecostal Theology". Journal of Pentecostal Theology. 5 (11): 73–93\. doi:10.1177/096673699700501104. ISSN 0966-7369. Retrieved 7 May 2025.
72. ^ Reed, David A. (2008). "In Jesus name": the history and beliefs of Oneness Pentecostals. Blandford Forum: Deo Publishing. ISBN 1905679017.
73. ^ French, Talmadge (2009). ""In Jesus' Name": A Key Resource on the Worldwide Pentecostal Phenomenon & the Oneness, Apostolic, or Jesus' Name Movement". Pneuma: The Journal of the Society for Pentecostal Studies. 31 (2): 267–274\. doi:10.1163/027209609X12470371387921.
74. ^ a b Bernard, David (1993). "The Council of Nicea". The Oneness of God. Word Aflame Press. ISBN 978-0-912315-12-6. Archived from the original on 16 February 2008.
75. ^ "Exchanged Life Outreach". Archived from the original on 10 July 2011. Retrieved 20 May 2009.
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77. ^ Bernard, David (1994). The Oneness View of Jesus Christ. Word Aflame Press. ISBN 1-56722-020-7.
78. ^ a b Bernard, David (1993). The Oneness of God. Word Aflame Press. pp. 60–61\. ISBN 978-0-912315-12-6. Archived from the original on 16 February 2008.
79. ^ John 1:14
80. ^ Norris, David (4 September 2009). "The Man Who Preexisted". I AM: A Oneness Pentecostal Theology. Word Aflame Press. p. 161\. ISBN 978-1565630000. "...and of course, the Incarnation is one of a kind-it is unique, as it is expressed in the rest of the verse."
81. ^ Bernard, David (1993). "Jesus is God". The Oneness of God. Word Aflame Press. pp. 69–70\. ISBN 978-0-912315-12-6. Archived from the original on February 16, 2008.
82. ^ Dulle, Jason. "The Dual Nature of Christ". Institute for Biblical Studies. Retrieved 6 November 2021. "...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....""
83. ^ Bernard, David (1993). "Jesus is God". The Oneness of God. Word Aflame Press. pp. 63–64\. ISBN 978-0-912315-12-6. Archived from the original on February 16, 2008.
84. ^ "Catholic Encyclopedia: Hypostatic Union". www.newadvent.org. Retrieved 2025-03-03.
85. ^ Weinandy, Thomas. "The Hypostatic Union: History and Dogmatic Reality". Church Life Journal. Archived from the original on 2024-02-23. Retrieved 2025-03-03.
86. ^ "Pentecostals and Sola Scriptura". Apostolic Theology. 30 October 2008. Retrieved 13 April 2021.
87. ^ Raddatz, Tom (20 March 2005). "A Response to the Oneness-Trinity Debate". Archived from the original on 20 March 2005. Retrieved 31 March 2009.
88. ^ Vondey, Wolfgang (2013). Pentecostalism, A Guide for the Perplexed. Bloomsbury. p. 84\. ISBN 978-0567522269.
89. ^ a b Bernard, David (1999). A History of Christian Doctrine, Volume Three: The Twentieth Century A.D. 1900–2000. Hazelwood, MO: Word Aflame Press. p. 59\. ISBN 978-1567222210.
90. ^ "Pentecostalism". BBC. 2 July 2009. Retrieved 18 October 2021. "The Oneness movement is sometimes referred to as the "Jesus Only" churches, but this is a somewhat derogatory name and should be avoided."
91. ^ Yong, Amos (1 January 1997). "Oneness and the Trinity: The Theological and Ecumenical Implications of Creation Ex Nihilo for an Intra-Pentecostal Dispute". Pneuma: The Journal of the Society for Pentecostal Studies. 19 (1): 81–107\. doi:10.1163/157007497X00064. ISSN 0272-0965. Retrieved 7 May 2025.
92. ^ "The Jesus Name Movement". www.apostolicarchives.com. Archived from the original on 19 November 2020. Retrieved 19 November 2020.
93. ^ Bernard, David (1993). "Trinitarianism: Definition and Historical Development". The Oneness of God. Word Aflame Press. p. 263\. ISBN 978-0-912315-12-6. Archived from the original on February 16, 2008. "There is no question that Christian trinitarianism developed over several centuries of time after the New Testament was written."
94. ^ Cross, F. L.; Livingstone, E. A. (2009). "Trinity, doctrine of the". Oxford Reference. Oxford University Press. doi:10.1093/acref/9780192802903.001.0001/acref-9780192802903-e-6964?rskey=c5emna&result=6941. Retrieved 6 May 2025.
95. ^ Rolnick, Philip A.; Hoffmeyer, John F. (2011). "Trinity". The Encyclopedia of Christianity Online. Brill. Retrieved 7 May 2025.
96. ^ "Trinity". Encyclopædia Britannica. 22 April 2025. Retrieved 6 May 2025.
97. ^ Baber, H.E. "Trinity". Internet Encyclopedia of Philosophy. Retrieved 6 May 2025.
98. ^ Dunn, James D. G. (1996). Christology in the making: a New Testament inquiry into the origins of the doctrine of the Incarnation (2nd ed.). Grand Rapids, Mich: W.B. Eerdmans Pub. Co. ISBN 0802842577.
99. ^ Brown, Raymond Edward (1994). An introduction to New Testament Christology. New York: Paulist Press. ISBN 0809135167.
100. ^ Wright, N. T. (2013). Paul and the Faithfulness of God: Two Book Set. Erscheinungsort nicht ermittelbar: Fortress Press. ISBN 0800626834.
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103. ^ Ehrman, Bart (6 January 2021). "Is the Trinity in the Bible?". The Bart Ehrman Blog.
104. ^ Segal, Alan F. (2012). Two powers in heaven: early rabbinic reports about Christianity and Gnosticism. Waco, Tex: Baylor University Press. ISBN 1602585490.
105. ^ Boyarin, Daniel (2013). The Jewish gospels: the story of the Jewish Christ (Paperback ed.). New York: The New Press. ISBN 1595588787.
106. ^ McGrath, Alister E. (2017). Christian theology: an introduction (25 ed.). Chichester, West Sussex: Blackwell. ISBN 9781118869574.
107. ^ Rahner, Karl; Donceel, J. (2001). Trinity. London: Continuum International Publishing. ISBN 0860120155.
108. ^ "The Doctrine of the Trinity at Nicaea and Chalcedon". Stand To Reason. Archived from the original on 9 January 2022. Retrieved 9 January 2022.
109. ^ Wayne, Luke (7 January 2017). "The Trinity before Nicea". Christian Apologetics & Research Ministry. Archived from the original on 9 January 2022. Retrieved 9 January 2022.
110. ^ Brumley, Mark (1 April 1990). "Jehovah's Witnesses: Masters of Misquotation". Catholic Answers. Retrieved 13 January 2022.
111. ^ Johnson, William (2005). The Church Through the Ages. Bethesda. p. 25.
112. ^ Arnold, Marvin M (2002). Pentecost Before Azusa: The Acts of the Apostles, Chapter Two; Fanning the Flames of International Revival for Over 2000 Years. Bethesda Ministries. ISBN 978-1-58169-091-0.[page needed]
113. ^ Chalfant, William B. (2001). Ancient champions of oneness: an investigation of the doctrine of God in church history. Word Aflame Press. ISBN 978-0-912315-41-6.[page needed]
114. ^ Johnson, William (2005). The Church Through the Ages. Bethesda Books. p. 27.
115. ^ Bernard, David (1993). "Oneness Believers In Church History". The Oneness of God. Word Aflame Press. ISBN 978-0-912315-12-6. Archived from the original on 16 February 2008.[page needed]
116. ^ a b Norris, David (4 September 2009). "Rediscovering Covenant". I AM: A Oneness Pentecostal Theology. Word Aflame Press. pp. 224–225\. ISBN 978-1567227307.
117. ^ Bernard, David K. (1995). A History of Christian Doctrine - Volume 1. Hazelwood, MO: Word Aflame Press. ISBN 9781567220360.
118. ^ Tertullian. "Sundry Popular Fears and Prejudices. The Doctrine of the Trinity in Unity Rescued from These Misapprehensions". Against Praxeas. Archived from the original on 19 November 2020.
119. ^ Grabbe, Lester L. (1997-01-01). Can a 'history of Israel' be Written?. A&C Black. ISBN 978-1-85075-669-9.
120. ^ Lloyd, Nathaniel (26 March 2019). "Blind Spot: A Tale of Two Babylons". Historical Blindness. Retrieved 7 November 2021.
121. ^ "No, Easter wasn't named after a Mesopotamian goddess". Australian Associated Press. 23 April 2021. Retrieved 9 January 2022. "Church historian and emeritus professor of history at Massey University in Auckland, Peter Lineham, told AAP FactCheck: "Hislop's tendency was to think if it sounds the same it must be connected. That was the logic he used. It's a wonderful book because it's full of imagination and nonsense. It's fantastic but utterly misconceived.""
122. ^ Bernard, David (1993). "Trinitarianism: Definition and Historical Development". The Oneness of God. Word Aflame Press. ISBN 978-0-912315-12-6. Archived from the original on 30 November 2007.
123. ^ "What the Early Church Believed: God in Three Persons". Catholic Answers. Archived from the original on 29 September 2021. Retrieved 13 April 2021.
124. ^ Hanson, Mark (30 December 2011). "Tracing the Thread of Trinitarian Thought from Ignatius to Origen". Maranatha Baptist Seminary. Retrieved 30 September 2021.
125. ^ Norris, David (4 September 2009). "Moving Away from Orthodoxy". I AM: A Oneness Pentecostal Theology. Word Aflame Press. p. 161\. ISBN 978-1565630000.
126. ^ Bernard, David (1988). "Only through faith in Jesus Christ". A Handbook of Basic Doctrines. Word Aflame Press. pp. 31–2.
127. ^ Bernard, David (1988). "Salvation is through faith". A Handbook of Basic Doctrines. Word Aflame Press. pp. 31–5.
128. ^ Acts 2:38; Acts 10:48
129. ^ Acts 2:4; Acts 10:46; Acts 19:6
130. ^ a b "The "Oneness" Heresy Exposed". The Bereans Apologetics Research Ministry. 9 August 2020. Archived from the original on 19 November 2020. Retrieved 19 November 2020.
131. ^ Slick, Matt (8 December 2008). "What is Oneness Pentecostal theology?". Christian Apologetics and Research Ministry. Archived from the original on 19 November 2020. Retrieved 19 November 2020.
132. ^ Bernard, David K. (1998). "Grace and Faith". The New Birth. Hazelwood, MO: Word Aflame Press. p. 38\. ISBN 1567222382.
133. ^ Bernard, David K. (1998). "Are There Exceptions?". The New Birth. Hazelwood, MO: Word Aflame Press. p. 314\. ISBN 1567222382.
134. ^ "The Hidden Cult of Oneness Pentecostalism". www.marketfaith.org. Archived from the original on 19 November 2020. Retrieved 19 November 2020.
135. ^ Bernard, David K. (1998). "Water Baptism". The New Birth. Hazelwood, MO: Word Aflame Press. pp. 132–134\. ISBN 1567222382.
136. ^ Huston, David (11 July 2009). "Into Forgiveness of Sins". Apostolic Information Service. Indiana Bible College. Retrieved 25 February 2025.
137. ^ Haywood, G.T. (5 November 2009). "The Birth Of The Spirit In The Day Of The Apostles". Apostolic Information Service. Indiana Bible College. Retrieved 25 February 2025. "To be born of "water and the Spirit," and "believe and is baptized" (John 3:5 and Mark 16:16), are proven to be synonymous terms expressing the one and self-same thing, by reading, or comparing the words of Jesus in John 10:9 . All three of these expressions are spoken by the same Person. In the first' mentioned scripture He says that if a man is not born of water and the Spirit he cannot enter into the Kingdom of God, while in the second, He says that he that believeth and is baptized shall be saved."
138. ^ a b "Comparing Beliefs: Baptists vs. Oneness Pentecostals". Ready Made Sermons. 2 August 2024. Retrieved 25 February 2025.
139. ^ Huston, David (11 July 2009). "Is Baptism Necessary for Salvation?". Apostolic Information Service. Indiana Bible College. Retrieved 25 February 2025.
140. ^ "Church of our Lord Jesus Christ Statement of Faith". Archived from the original on 24 August 2012.
141. ^ "Doctrine Statement". ALJC. Archived from the original on 2 March 2015. Retrieved 5 March 2015.
142. ^ Bernard, David K. (1998). "Water Baptism". The New Birth. Hazelwood, MO: Word Aflame Press. pp. 128–129\. ISBN 1567222382.
143. ^ "Articles of Faith". Manual, United Pentecostal Church International (PDF). 2017. p. 33\. Archived from the original (PDF) on 26 March 2023. Retrieved 13 January 2022.
144. ^ See "The Baptismal Formula: in the Name of Jesus" and "The One Name in Matthew 28:19, in David Bernard, A Handbook of Basic Doctrines, Word Aflame Press, 1988, pp. 43-45.
145. ^ "What the Early Church Believed: Trinitarian Baptism". Catholic Answers. Archived from the original on 29 September 2021. Retrieved 13 April 2021.
146. ^ a b Bernard, David K. (1998). "Baptismal Formula: In the Name of Jesus". The New Birth. Hazelwood, MO: Word Aflame Press. pp. 156–157\. ISBN 1567222382.
147. ^ Schoolcraft, Ron (11 July 2009). "The Name in Matthew 28:19". Apostolic Information Service. Indiana Bible College. Retrieved 13 April 2021.
148. ^ a b Bernard, David K. (1998). "Baptismal Formula: In the Name of Jesus". The New Birth. Hazelwood, MO: Word Aflame Press. p. 172\. ISBN 1567222382.
149. ^ Arnold, William. "Baptism in Jesus' Name". Institute for Biblical Studies. Retrieved 7 November 2021.
150. ^ "History of Baptism in Jesus' Name". Apostolic Archives International Inc. Retrieved 7 November 2021.
151. ^ Trapasso, Michael (8 October 2009). "History Authenticates That the Early Church Baptized In The Name of Jesus: Part V". Apostolic Information Service. Indiana Bible College. Retrieved 9 January 2022.
152. ^ Hastings, James; Selbie, John A. (1889). A Dictionary of the Bible, Vol. 1: Dealing With Its Language, Literature, and Contents, Including the Biblical Theology. T&T Clark. p. 241. Retrieved 9 May 2025.
153. ^ Canney, Maurice A. (1921). An encyclopaedia of religions. London: Routledge. p. 53. Retrieved 9 May 2025.
154. ^ Norris, David (4 September 2009). I AM: A Oneness Pentecostal Theology. Word Aflame Press. p. 193\. ISBN 978-1565630000.
155. ^ "The Didache". Catholic Encyclopedia. New Advent. Retrieved 7 November 2021. "This (vii-x) begins with an instruction on baptism, which is to be conferred "in the Name of the Father, and of the Son and of the Holy Ghost" in living water, if it can be had — if not, in cold or even hot water."
156. ^ Brickley, Ralph (24 October 2018). "Schisms: Baptism in Jesus Name or…". DivideTheWord.blog. Archived from the original on 7 November 2021. Retrieved 7 November 2021. "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."
157. ^ O'Loughlin, Thomas (15 February 2011). The Didache: A window on the earliest Christians. SPCK. ISBN 978-0-281-06493-9.
158. ^ Weisser, Thomas (20 June 2009). "Was the Early Church Oneness or Trinitarian?". Apostolic Information Service. Indiana Bible College. Retrieved 8 May 2025.
159. ^ Bernard, David K. (1998). "The Witness in Church History: Baptism". The New Birth. Hazelwood, MO: Word Aflame Press. pp. 257–281\. ISBN 1567222382.
160. ^ Drysdale, Ross (6 August 2009). "The Ante-Nicene Fathers". Apostolic Information Service. Indiana Bible College. Retrieved 8 May 2025.
161. ^ Ritchie, Steven (22 October 2016). "The Didache – Can We Trust It?". Apostolic Christian Faith. Archived from the original on 9 January 2022. Retrieved 9 January 2022. "Falsely Called "The Teaching(s) of the Twelve Apostles." The only manuscript we have of the Didache (which means "Teaching") was discovered in 1873 in Constantinople (modern day Turkey). The manuscript is signed, "Leon, notary and sinner," and bears the date, A.D. 1056."
162. ^ Rordorf, Willy (1 January 1996). "Baptism According to the Didache". The Didache in Modern Research. Brill. pp. 212–222\. ISBN 978-90-04-33249-2. Retrieved 7 May 2025.
163. ^ "Must baptism be "in Jesus' name"?". Christian Apologetics & Research Ministry. 8 December 2008. Archived from the original on 9 January 2022. Retrieved 9 January 2022.
164. ^ "Why Don't We Baptize in the Name of Jesus?". Catholic Answers. Retrieved 2023-10-19.
165. ^ Bernard, David (1993). "Father, Son, and Holy Ghost". The Oneness of God. Word Aflame Press. pp. 137–138\. ISBN 978-0-912315-12-6. Archived from the original on 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."
166. ^ Arnold III, William. "More On Baptism In Jesus' Name". Institute for Biblical Studies. Retrieved 12 January 2022. "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.""
167. ^ Bernard, David (1993). "Father, Son, and Holy Ghost". The Oneness of God. Word Aflame Press. pp. 136–137\. ISBN 978-0-912315-12-6. "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)."
168. ^ "Matthew 28:19 Corruption". The Apostolic Voice. Archived from the original on 13 April 2021. Retrieved 13 April 2021.
169. ^ Valiant, Brendan (22 February 2018). "Historical Evidence in favour of Matthew 28:19 and Response to Claims of Inauthenticity". As It Reads. Archived from the original on 26 March 2023. Retrieved 13 April 2021.
170. ^ Willis, Clinton D. "A Collection of Evidence Against the Traditional Wording of Matthew 28:19". Institute for Biblical Studies. Retrieved 6 January 2022.
171. ^ Burgos, Michael R. Jr. (2016). Against Oneness Pentecostalism, 2nd Ed. Winchester, CT: Church Militant Pub. pp. 101–112.
172. ^ Kilmon, Bobby (14 October 2021). "Is the longer reading of Matthew 28:19 a trinitarian Insertion? Should the text read "in my name" instead of "in the name of the Father, and of the Son, and of the Holy Ghost"?". IBC Perspectives. Indiana Bible College. Retrieved 18 October 2021.
173. ^ a b c Bernard, David (1988). "The Baptism of the Holy Ghost: Promise and Command". A Handbook of Basic Doctrines. Word Aflame. pp. 45–46.
174. ^ Bernard, David K. (1998). "Speaking in Tongues". The New Birth. Hazelwood, MO: Word Aflame Press. pp. 235–236\. ISBN 1567222382.
175. ^ "FAQ: Baptism in the Holy Spirit". AGNews. Assemblies of God. 9 May 2019. Retrieved 24 February 2025.
176. ^ Bernard, David K. (1 March 2011). "Pentecostal Worship (Entire Article)". Apostolic Information Service. Indiana Bible College. Retrieved 25 February 2025.
177. ^ "How We Worship". Apostolic Pentecostal Church. Retrieved 5 February 2024.
178. ^ Gabriel, Andrew (7 May 2019). "Tales of Visiting a Oneness United Pentecostal Church". Andrew K. Gabriel - Pentecostal-Charismatic Theologian. Retrieved 16 November 2022.
179. ^ Kidson, L.E. (10 January 2010). "Speaking With Other Tongues". Apostolic Information Service. Indiana Bible College. Retrieved 19 March 2025.
180. ^ Thornton, James (2021). "Foot Washing Service". Everyone's Apostolic. Retrieved 16 November 2022.
181. ^ Lyerly, Cynthia Lynn (24 September 1998). Methodism and the Southern Mind, 1770-1810. Oxford University Press. p. 39\. ISBN 9780195354249.
182. ^ Journals of Wesley, Nehemiah Curnock, ed., London: Epworth Press 1938, p. 468.
183. ^ Wesley, John (1999). "The Wesley Center Online: Sermon 88 - On Dress". Wesley Center for Applied Theology. Retrieved 19 June 2017.
184. ^ Wesley, John (1987). Wesley's Notes on the Bible. Christian Classics Ethereal Library. p. 570\. ISBN 9781610252577. "Therefore if a woman is not covered — If she will throw off the badge of subjection, let her appear with her hair cut like a man's. But if it be shameful far a woman to appear thus in public, especially in a religious assembly, let her, for the same reason, keep on her veil."
185. ^ Dunlap, David (1 November 1994). "Headcovering-A Historical Perspective". Uplook Ministries. Retrieved 24 June 2019. "Although women were allowed to preach in the Methodist ministry, the veil covering a woman's head was required as a sign of her headship to Christ. Concerning the theological significance of the veil, Wesley wrote, "For a man indeed ought not to veil his head because he is the image and glory of God in the dominion he bears over the creation, representing the supreme dominion of God, which is his glory. But the woman is a matter of glory to the man, who has a becoming dominion over her. Therefore she ought not to appear except with her head veiled as a tacit acknowledgement of it.""
186. ^ The Discipline of the Wesleyan Methodist Connection, of America. Wesleyan Methodist Connection of America. 1858. p. 85.
187. ^ Thornton, Wallace Jr. (2008). Behavioral Standards, Embourgeoisement, and the Formation of the Conservative Holiness Movement. Wesleyan Theological Society. pp. 187–193.
188. ^ Fudge, Thomas A. (2003). Christianity Without the Cross: A History of Salvation in Oneness Pentecostalism. Universal-Publishers. pp. 14–16\. ISBN 978-1-58112-584-9.
189. ^ 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. ISBN 978-0-912315-26-3.[page needed]
190. ^ Holm, Randall (2015). "Christianity: Pentecostalism". In Riggs, Thomas (ed.). Worldmark Encyclopedia of Religious Practices (2 ed.). Gale. pp. 278–286. Retrieved 7 May 2025.
191. ^ Bernard, David K. (27 September 2009). "Biblical Holiness". Apostolic Information Service. Indiana Bible College. Retrieved 26 February 2025.
192. ^ a b Bernard, David (1988). "Holiness and Christian Living". A Handbook of Basic Doctrines. Word Aflame. pp. 61–100.
193. ^ Bernard, David K. (27 September 2009). "The Theology of Holiness". Apostolic Information Service. Indiana Bible College. Retrieved 26 February 2025.
194. ^ Bernard, David K. (26 January 2016). "Scriptural Teaching on Adornment and Dress". Apostolic Information Service. Indiana Bible College. Retrieved 26 February 2025.
195. ^ Bernard, David; Bernard, Loretta (1981). "The Christian Life". In Search of Holiness. Word Aflame Press. p. 38\. ISBN 0912315407.
196. ^ "Holiness" (PDF). United Pentecostal Church International. General Board of the United Pentecostal Church International. 1977.
197. ^ Bernard, David K. (18 October 2015). "Television and Movies". Apostolic Information Service. Indiana Bible College. Retrieved 26 February 2025.
198. ^ See, for instance, Davis, Tal. "Oneness Pentecostalism". North American Mission Board. Retrieved 9 June 2011. as an example of a website in which Oneness Pentecostals are accused of this.
199. ^ Hall, L.J. (27 September 2009). "Holiness Standards: Part 1 The Christian's Lifestyle". Apostolic Information Service. Indiana Bible College. Retrieved 26 February 2025.
200. ^ Yohe, Jim (1 October 2009). "True Holiness". Apostolic Information Service. Indiana Bible College. Retrieved 26 February 2025.
201. ^ Merlan, Anna (18 October 2012). "Apocalypse Now(ish): Irvin Baxter's End Times Empire". Dallas Observer. Retrieved 30 June 2021.
202. ^ McFarlan Miller, Emily (30 September 2015). "What's an Apostolic Christian and why is Kim Davis's hair so long?". Washington Post. Retrieved 1 March 2018.
203. ^ Vinson Synan (2001). Century Of The Holy Spirit: 100 Years Of Pentecostal And Charismatic Renewal, 1901-2001. Thomas Nelson. p. 462\. ISBN 978-0785245506.
204. ^ "First Church of our Lord Jesus Christ: Growing and serving the community". The Philadelphia Tribune. 13 June 2020. Retrieved 2023-04-06.
205. ^ a b Murphy, Melton and Ward, ed. (1993). Encyclopedia of African American Religions. Routledge. p. 591\. ISBN 978-0815305002.
206. ^ Melton and Baumann, ed. (2010). Religions of the World: A Comprehensive Encyclopedia of Beliefs and Practices. ABC-CLIO. p. 716\. ISBN 978-1598842036.
207. ^ "Ethiopia: First Lady Roman Tesfaye (Profile)". Kweschn. Archived from the original on 29 November 2014. Retrieved 5 March 2015.
208. ^ "Some Christian Bookstores Pull Best Sellers by Author Tommy Tenney". Charisma. Archived from the original on 18 January 2021. Retrieved 10 July 2014.
209. ^ "Bishop J. Delano Ellis II Biography". J.D. Ellis Ministries. Retrieved 20 September 2020.

## Further reading

[edit]

* Reed, David Arthur (1979). "Origins and Development of the Theology of Oneness Pentecostalism in the United States". Pneuma: The Journal of the Society for Pentecostal Studies. 1: 31–7\. doi:10.1163/157007479X00046.
* Del Colle, Ralph (1997). "Oneness and Trinity: a Preliminary Proposal for Dialogue With Oneness Pentecostalism". Journal of Pentecostal Theology. 5 (10): 85–110\. doi:10.1177/096673699700501004.
* Burgos, Michael R. Jr. (2020). Against Oneness Pentecostalism: An Exegetical-Theological Critique. 3rd Ed., Church Militant Publications. ISBN 9798602918410.
* Fudge, Thomas A. (2003). Christianity Without the Cross: A History of Salvation in Oneness Pentecostalism. Universal Publishers. ISBN 978-1-58112-584-9.
* Boyd, Gregory (1992). Oneness Pentecostals and the Trinity. Baker Books. ISBN 978-1-4412-1496-6.
* Reed, David A. (2014). "Then and Now: The Many Faces of Global Oneness Pentecostalism". In Robeck, Cecil M.; Yong, Amos (eds.). The Cambridge Companion to Pentecostalism. Cambridge University Press. pp. 52–70\. ISBN 978-1-107-00709-3.

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By region|

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Public education|

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Opposition|

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