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A movement of the Pentecostal branch of Christianity, Oneness Pentecostalism is said to be based on strict monotheism. They believe in the one God, and the complete and full deity of Jesus Christ. Like other groups (see below), Oneness Pentecostals reject the doctrine of the Trinity. Oneness Pentecostals maintain that the Judeo-Christian God is not three separate and distinct Persons, but is exclusively one God without any internal distinctions of persons and site, a belief based in part on a biblical passage found in Deuteronomy 6:4, "Hear oh Israel, the Lord our God is one Lord." According to Oneness Pentecostals, God is not a plurality of persons, minds, individuals or a multiplicity of consciousnesses, but does have a plurality of manifestations, roles, titles, attributes, or relationships to man. Oneness statements of faith generally refer to God as "Father in creation, Son in redemption, and Holy Spirit in emanation/regeneration" or that God exists in three "manifestations" throughout history.

Oneness Pentecostalism is a blend of Modalism (Sabellianism), Nestorianism, Arianism, Monatism and 20th century beliefs not found in any corresponding ancient Christian sects.

Although the belief system of Oneness Pentecostalism is primarily of Sabelleius, other elements are present that distinguish it from Sabellianism. The Nestorian elements of Oneness Pentecostalism revolve around the Spirit of God dwelling within the man Jesus. Like Nestorius, Oneness Pentecostal Orthodoxy teaches that Jesus has two separate natures, and the Divine nature of God is the essence of God that inhabits the body of Jesus (the human nature). The Arian elements are demonstrated in the Oneness view that God the Father and the Son of God are not co-eternal, but that the Father created the Jesus the human son. The modalistic elements are explained in that Oneness teaches that God was not three persons (as in Trinitarianism) but one person, serially or simultaneously present in two or three offices (Father, Son, Holy Spirit). Finally the Monatistic elements are found in the use of tongues as a primary (and sometimes sole) recognizeable divine influence on a believer. The use of Jesus-name only as a baptismal formula has its beginnings in the book of Acts chapters 2, 8, 10 and 19.

Oneness Pentecostals are often referred to as "Jesus Only." The label arose early on in reference to their insistence on baptizing only in the name of Jesus, but it tends to be used only by the movement's critics today, and is generally disliked by Oneness Pentecostals. "Oneness", "Apostolic" and "Jesus' Name" are adherents' preferred self-designations.Dr. David K. Bernard, Unmasking Prejudice, Cyberjournal for Pentecostal-Charismatic Research

History

Many believe that Oneness Pentecostalism began in the early 20th century, in the waning days of the Azusa Street Revival. In contrast to the Charismatic movement, Oneness adherants claim that they are following the original doctrine of the Apostles (the etymology of one of the denominational classifications, "Apostolic"), which can be traced back to the "Day of Pentecost" in the Upper Room in Jerusalem as recorded in the Book of Acts of the Bible. However, such a history is difficult to trace, and no known records exist of any Oneness believers (in the contemporary sense) prior to 1913.

Both 1913 and 1914 have been said to be when the birth of Oneness Pentecostalism occurred. Both dates are correct, but must be examined as a whole. In 1913, John Schaepe (whose name is often misspelled in a number of sources) claimed to receive a revelation that the baptismal formula posited by Peter in Acts 2:38 - i.e., baptism in the name of Jesus - was the fulfillment of the baptismal formula commanded by Jesus in - i.e., baptism in the name of Father, Son and Holy Spirit. In 1914, Frank Ewart and Glenn Cook publicly baptized each other in "the name of Jesus." Thus, in 1913 Oneness Pentecostalism was "revealed" to a handful of individuals, and in 1914 it was first publicly practiced. Later, a number of ministers claimed that they baptized "in the Name of Jesus" long before 1914, including Frank Small and Andrew D. Urshan. While this may or may not be true, it was not their baptismal formula which was the issue, but rather the rejection of the Trinity that was the bigger issue to other Pentecostal ministers.

Shaepe's revelation caused a great stir within Pentecostalism. During the next year, Frank J. Ewart, another Pentecostal minister, struggled between his Trinitarian teachings and the new issue. He often spent hours debating with R. E. McAlister, attempting to bring the two doctrines together. It was also Schaepe's 1913 "revelation" on the Godhead that brought about the end of William Seymour's Asuza Street Mission. By 1920, Seymour's audience soon dwindled to a fraction of what it was prior to 1913. The camp ground where the revelation occurred was also owned by Seymour's Mission. Many were rebaptized in the new formula in an attempt to bring unity within the new Assemblies of God. In 1916 the issue finally came to the boiling point.

After Oneness Pentecostals separated from the Assemblies of God in 1916 over the issue of the Godhead, they have been plagued with fractures over a number of issues such as baptism, racism, and legalism. From 1920-1950, many ministers split from the Pentecostal Assemblies of the World, a predominantly black church as a result of racial tensions. In 1945, the UPCI was formed as a predominately white Oneness Pentecostal organization after a disagreement over the correct baptismal formula. In 1986, Pastor L.H. Hardwick, a UPCI pastor in Nashville, TN, broke away from what he called "legalists," took his church (Christ Church) and formed Global Christian Ministries (now Global Network of Christian Ministries).

Followers of Oneness Pentecostalism

Some of the more well-known persons associated with Oneness Pentecostals are Steve and Annie Chapman, David & the Giants, Lee Greenwood, The Katinas, Phillips, Craig and Dean, Tanya Goodman Sykes, Mark Hanby, Tommy Tenney and T.D. Jakes (although the strength of each person's present identification with the movement may be uncertain or disputed). Because of their elevated status within Christendom, many of these individuals have been accepted by Trinitarians without awareness of their doctrinal positions or associations.

Elvis Presley, the well known entertainer of early rock and roll, frequented Oneness Pentecostal Churches as well as Trinitarian Assemblies of God Churches and it is claimed that from these sources he picked up the rythym and lively antics he incorporated into his performances. It is reported that Presley was baptized in the AOG church, and later rebaptized in the name of Jesus Christ by a Oneness Pentecostal in Tennessee. *

Contrast

Trinitarian Christianity teaches that God is existent in three divine Persons or members in the Godhead (named "God the Father, "God the Son" and "God the Holy Spirit"). Only the second person of the Trinity, i.e., the Son of God, became incarnate. Neither the persons of the Father nor the Spirit were hypostatically united to a human nature and body. Historic trinitarianism places great stress on the unity of substance or essence of the three persons of the Godhead. Thus, three person are one God not three gods - historic trinitarians have spurned the title "tritheists." The term "person" refers only to relationships, not to a separate essence. Oneness theology, however, maintains that there is only one God, who was manifested in the flesh, and that He became fully known to humanity in the person of Jesus Christ. To Oneness Pentecostals, the idea of God as duality or trinity is heretical. Oneness Pentecostals generally describe God in strictly monotheistic terms and do not use terms such as "trinity", "persons", "members", "separate", "they", "them", etc. to describe the Judeo-Christian God. Additionally, they avoid common para-biblical terminology as "co-existent," "co-equal," "co-powerful," "co-eternal," and do not reverse the often-used biblical phrase "Son of God" to "God the Son" as is done by many Trinitarians.

Contrary to the views held by many Trinitarians, Oneness Pentecostals do not deny the existence or divinity of the Father, the Son and the Holy Spirit; they just deny that there are a multiplicity of persons, members, individuals, minds or consciousnesses within the one God. According to them, Jesus is the incarnation of the fullness of God and not the incarnation of "one third of the Godhead" ("Jehovah Junior") or one member or person of the Godhead (). In His deity, Jesus is God (which is known in Scripture as LORD, the Spirit of GOD, the Spirit of the LORD, the Holy Spirit, the Spirit of Christ, and the Father). This teaching is also referred to by many Trinitarians as Jesus-Only doctrine or Sabellianism. Many Trinitarian Christians believe it to be a heresy. Oneness Pentecostals deny that claim, and do not currently use the term "Jesus-Only doctrine" themselves. Earlier in their history, Oneness Pentecostals called themselves "Jesus Only," but today, they often describe themselves as "Jesus-Everything", in reference to their belief that the Godhead is fully manifest in Christ.

Trinitarians contend that the Oneness doctrine itself is heretical in regards to the Baptismal forumla, which stresses "Jesus name" as the sole or primary name of God. The refusal of Oneness advocates to recognize the relationship between the Father and Son demonstrated in the Bible, and the requirement of the use of tongues to be the final deciding factor of one's salvation are other issues that divide the two groups.

In the Name of...

Oneness adherents point out that only one instance of "in the name of the Father, Son, and Holy Spirit" is used while more numerous instances of "in Jesus name" are used to describe the proper way to address the baptism or to recognize God's true name. Jesus Himself is regarded as God, and thus his name is the unique personal name of God.

Trinitarians counter that throughout the period of the Old Testament, and within the entire history of the Jewish religion and culture, never was the name "Jesus" used (not in any form) as the name of God. Also, that the phrase "in the name of" is a prepositional pharse that indicates that another actual "name" would be the one spoken. The Hebrew name "Yahoshua" is the name from which the Latin "Jesus" is transliterated, and translates "YAH (God) is salvation". If there is a strict literal interpretation of the baptismal command "in Jesus name" , then Trinitarians contend this would be the more sensible acknowledgement of it. In addition, Jesus, unlike YHWH, was a name given to others throughout the Old Testament and New Testament. Jesus was a relatively common name during the days of Jesus Christ.

In regards to the name of God, Trinitarians point out that if God required any name to be used in baptism, the "name of" Jesus and the Father and the Holy Ghost is more clearly shown as "YHWH", and is articulated as such in Exodus 3:13-15 by God. It would be thus illogical to Trinitarians to stress "the name of" God as Jesus when God's name is given by God in the clearest fashion

Then Moses said to God, "If I come to the people of Israel and say to them, 'The God of your fathers has sent me to you,' and they ask me, 'What is his name?' what shall I say to them?" God said to Moses, "I AM WHO I AM." And he said, "Say this to the people of Israel, 'I AM has sent me to you.'" God also said to Moses, "Say this to the people of Israel, 'The Lord, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you': this is my name for ever, and thus I am to be remembered throughout all generations."

Harkening back to Genesis 3:13-15, Trinitarians and Jews mutually agree that God's name would be YHWH. Literally "in the name of" Jesus one would find the name "Yah" (which is also found in the phrase hallelujah, and the names Elijah, Isaiah, Jeremiah, and Obidiah). "Jah", "Iah", and "Yah" are all alternative latinized spellings of the Hebrew name of God, used in different ways to properly transliterate words and names containing God's name from Hebrew to any Romance language.

In regards to the relationship, because Oneness advocates do not use the "they", "them" pronouns in discussing a possible distinction between the Father and Son, Trinitarians point out that this sidesteps the fact that Jesus uses "him" and "you" when speaking of or to the Father. Also, Jesus, speaking to a third party (the disciples), will discuss a distinct personal interaction with the other two persons of the Trinity, within and in distinct actions with humanity. For example Jesus says:

John 14:16-17: "And I will ask the Father, and he shall give you another Paraclete, that he may abide with, you for ever. The spirit of truth, whom the world cannot receive"; and in John, xv, 26: "But when the Paraclete cometh, whom I will send you from the Father, the Spirit of truth, who proceedeth from the Father, he shall give testimony of me."

Mark 12:36 For David himself said by the Holy Ghost, The LORD said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool. If David calls him Lord, how then is he his son?

In these examples, Jesus himself indicates that the Father and Holy Spirit are distinct persons other than himself. In the first example, "another" and "he" and "whom" are used by Jesus, specifically identifying the Holy Spirit as another person (not a non-personal aspect of Jesus divinity, or nature).

Baptism and Soteriology

Since the first ecumenical Council of Nicaea in A.D. 325, the common baptismal formula used in most churches has been based on the Trinitarian formula found in where Jesus commanded his disciples to baptize in the name of the Father, Son and Holy Ghost. Oneness Pentecostals reject the decision made in A.D. 325 and instead baptize by saying "in the name of Jesus Christ" or a similar phraseology such as "in the name of the Lord Jesus Christ" or "in the name of Jesus." Baptism "in the name of Jesus" (or any other synonymous Christological phrasings) is how they claim the primitive church baptized (, , , , ) before the ecumenical council. In contrast, there is only the one biblical reference to the trinitarian formula () of baptism but was not used anywhere in the Bible by the disciples of Jesus in any instance of baptism.

Oneness Pentecostals also believe water baptism (by full immersion) and receiving the baptism of the Holy Ghost with the immediate and outward evidence of speaking in other tongues is essential to their salvation. Most Trinitarians, however, believe that it is not essential. For example, it is frequently pointed out that the thief on the cross was not baptized, yet promised that he would be with Jesus in paradise (although the Holy Spirit was not given until the day of Pentecost, after the thief died). Oneness believers understand and teach the saving virtue of Spirit baptism is not in tongues, but rather in the Spirit which gives the utterance to speak. In addition, many, but not all Oneness Pentecostals adhere to strict holiness standards.

Glossalia

Trinitarians point out that the use of tongues in the upper room was done far differently than is done typically in Oneness churches. Firstly, the tongues spoken by the disciples in the pentecost were languages known to man, not tongues unfamiliar with humanity as is attested in Oneness churches:

Acts 2:5 And when this sound occurred, the crowd came together, and were bewildered because each one of them was hearing them speak in his own language. They were amazed and astonished, saying, "Why, are not all these who are speaking Galileans? And how is it that we each hear them in our own language to which we were born? Parthians and Medes and Elamites...

Secondly, only in the King James Verion of the bible is the word "unknown" used to describe the use of tongues in the Bible. Trinitarians contend that this is a 17th century interpretation of the fact that relatively speaking, the speaker could not know the language he would speak, but that the language would be intelligible to other people (as in pentecost). Oneness advocates strongly believe that "unknown" means "unknown to the world" and not merely the speaker.

But it is recorded that sometimes when a person was speaking in tounges, another person present there understood what the person speaking in tounges was saying. For example a young girl was speaking in tounges during a church service one night and two men recognized that she was speaking in French and translated what she said; inquiries were made and the girl was undoubtedly of American nationality and did not know how to speak any of the French language. Countless other instances have occured, though sometimes distant between. When a person speaks in tounges, the one speaking does not know the language under any circumstance at that time, though others present might.

Thus it is a fair conclusion that when a person supposedly speaks in tounges that that person is not speaking "gibberish", but rather a language that is unknown to the speaker or the persons present at that time. This would explain why some of the people in attendance at the upper room understood what others were saying.

Trinitarians, and to a lesser degree many other religious groups, point out that the use of tongues with other known languages would logically prevent anyone from faking the divine act, as no one can fake a known language they have never used. On the other hand, one can pretend to speak in a "divine language", and many instances of cultic activity and televangelist scams surrounding Pentecostal (and Oneness Pentecostal) use of tongues has been demonstrated. Yet, many other groups have expressed outrage over some of the most obvious (or oblivious) abuse of tongues in the media. Others have logically wondered how one can discern in any way if the activity is faked. [http://www.wesleyblog.com/2006/02/speaking_in_ton.html Many followers are not aware, or are unwilling to seriously consider the capability of an unscrupulous or corrupt leader simulating the use of tongues in order to gain power and money.

1 Corinthians 14

A key passage that divides Oneness Pentecostals and Trinitarians is Chapter 14 of First Corinthians. For Trinitarians this passage is an urging by Paul for people to refrain from (improperly) using tongues in the church, and not to put too much importance on the use of tongues (whether known or unknown). For Oneness Pentecostals, this passage justifies and upholds the notion that tongues should be used, and must be used to confirm one's faith. It is imporant to note that the casual observer will find the use of tongues in a Oneness Pentecostal church to be similar to how it is described by Paul in 1 Corinthians 14. There is a wide spectrum within the Oneness churches as to how much or little tongues are used in church services. Some using it liberally throughout the sermon, in the pulpit and in the pews, while others attempt to follow the instructions to only use it with interpretation (translation). The majority however speak in a manner that is unintelligible, and thus non-conforming to the actual events in the Biblical pentecost. Relatively rarely is one found speaking tongues in a human language known by others (i.e. an English speaker using Chinese yet not ever speaking it before).

Unitarianism verses Oneness

There are many who confuse the terms unitarian and Oneness. This is because both essentially believe that God can only exist as a single "unit," or monad. He cannot be divided into separate parts, or a plurality of "persons" and still exist as a whole deity. Although unitarians and Oneness are similar in the belief that there is not a plurality of persons in the Godhead, unitarians believe that Jesus was only a moral authority whereas the deity and humanity of Jesus Christ is essential to Oneness doctrine.

In Oneness theology there is an existential distinction, where God in the incarnation comes to exist in Christ in complete human existence and continues to exist as God eternally as Spirit ("Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us" - ). This does not contend with the Trinitarian notion of Christ, however, the difference is identifying the natures of Jesus and their capacities. For Oneness advocates, the human nature and divine natures are separate, which explains Jesus can speak about the Father (his own divine nature) and the Son (his own human nature). However, this form of Christology does not address how the Son and Father are both recognized as Lord and God. In addition, the Oneness description of Christ's two natures enables them to have characteristics of distinct and separate persons, since still the Father is interacting and speaking to the Son (and vice versa). Trinitarians are quick to point out that this only rearranges the concept of the Trinity.

Other groups that reject the doctrine of the trinity and oneness pentecostalism

There are other groups which are based on Christian doctrine, but reject the doctrine of the trinity and oneness pentecostalism, such as The Church of Jesus Christ of Latter-day Saints, the Jehovah's Witnesses, the Christadelphians, Christian Scientists, the Unification Church, the Christian Unitarians, and Iglesia ni Cristo. There are many differences among these groups, and between them and Oneness Pentecostals. Many Trinitarians would not accept the claims of these other groups to be Christian; but the acceptance or rejection of Oneness Pentecostals, with their many similarities to trinitarian groups, has not been as definitive.

Organizations

There are many Oneness Pentecostal organizations. Here are the larger ones:

House of God, Holy Church of the Living God, The Pillar and the Ground of the Truth, The House of Prayer for All People (Sabbath Keeping Apostolic Church)

Considers itself non-denominational but is Oneness Pentecostal:

While not as large as some of the above organizations, the following groups have made a significant impact on Oneness Pentecostalism:

International

Oneness Pentecostal groups with headquarters in other countries include the United Pentecostal Church of Colombia, an indigenous church and the largest non-Catholic church in the country; the United Pentecostal Church of Australia; the Apostolic Church of the Faith in Christ Jesus, with headquarters in Mexico; the Oneness Pentecostal movement in the former U.S.S.R.; and the True Jesus Church, an indigenous church founded by Chinese believers on the mainland but whose headquarters is now in Taiwan. At times they have affirmed to be the only true church. There are many smaller organizations (approximately 130 worldwide), independent churches, and charismatic fellowships that are Oneness Pentecostal in doctrine.

In existence is also the Apostolic World Christian Fellowship which has been trying to unite all Oneness Pentecostal denominations in existence through a loose fellowship. There are some Oneness denominations that have refused to join -- for example the United Pentecostal Church.

References

"The Pentecostals", by Walter J. Hollenweger, Professor of Mission at the University of Birmingham

The Oneness of God David K. Bernard http://ourworld.compuserve.com/homepages/pentecostal/One-Top.htm

See also

External links

Lists of links

Favoring Oneness view

Opposing Oneness view

Oneness organizations

Other

Charismatic and Pentecostal Christianity

 

This article is licensed under the GNU Free Documentation License. It uses material from the "Oneness Pentecostal".

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