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ORIGINS AND DEVELOPMENT
OF THE THEOLOGY
OF
ONENESS PENTECOSTALISM IN THE UNITED
by
David Arthur Reed
STATES
Oneness Pentecostalism is a movement which
emerged
1913-1916 as a schismatic element
century
describes, analyzes
of Oneness Pentecostalism
theology
context of its American
is characterized
in the
within the Assemblies
Pentecostalism in the United
and evaluates the
as a sectarian
of the Name” as it
emerges
heritage
in Jesus-centric movement.
by
the
following
beliefs. distinguishable
within His
being Persons.
(2)
God
always
reveals
In the Old
period
of God strain of twentieth States. This dissertation distinctive
theology
form of a “Jewish Christian within the
Pietism and the
early
Pentecostal
Oneness
theology
(1)
God is
radically one,
not as three
hypostatically
distinct His Name
Covenant
Covenant it is “Jesus”.
by
which He can be known and
obeyed.
the most distinctive Name was “Jehovah”. In the New
(3)
Jesus Christ is the
one,
full revelation
David Arthur Reed is a Ph.D. candidate at Boston
University,
and is an ordained minister in the
Episcopal
Church.
– 31-
1
Second
he is the Father. In his
humanity,
in Acts 2:38: of the Lord Jesus
of the one God, not the to his
deity,
of God.
(4)
The cardinal tenet “new birth” is summarized water
Baptism
in the Name the
receiving
of the Pentecostal of the
Holy Spirit”
tongues.
Although
the Oneness an
early
Pentecostal
pioneer
with the
accompanying sign
of
speaking
Person of the
Trinity.
As
he is the Son of Christian initiation or the
(a) repentance, (b)
Christ,
and
(c) experience
of the
“Baptism
in
ments. Therefore,
gins
in terms of the
religious which made such a doctrine
The Oneness movement tion. As a form of
spirituality, jective
and
experiential
in two
and
experiential
devotion applied
to the Name of
Jesus; ential and
personal aspects “inner assurance” which Oneness
teaching
in
California, is no
acknowledged dependence upon
Part One of the dissertation
possible emerged
in
religion. ways
to the Oneness doctrine.
or
piety
of biblical
was
initially
formulated
by
Frank J.
Ewart,
there
earlier writers or move-
explores
the ori- and
theological
forces at work
within the Pietistic tradi- it
emphasized
the
personal,
sub-
This
emphasis
contributed
(1)
it offered a
personal
that later Oneness believers and
(2)
it
emphasized
the exist-
and doctrinal
truth,
an
followers later used to confirm
The distinctive
Oneness Pentecostals was centrism is
primarily whole
range
of God’s
activity human
Jesus, primarily ing.
It tends
logically abstract, resulting
their doctrine of the Name of Jesus.
form of American
distinctively
a
practical theology
Jesus-centric
piety late-nineteenth
century.
that of the
Trinity,
were defend the
deity
This
tendency
is seen
Keswick movement in
England in the
teaching
Christian and
Missionary
Alliance influenced
by
the Keswick
his
deity, atoning
to be devotional and
inspirational
in a
popular piety Jesus the source of salvation and
object
is traced
Here the
believed
of Christ and his
substitutionary atoning
particularly
of A. B.
Simpson
Pietism
bequeathed
to
“Jesus-centric”. Jesus-
which truncates the into the
person
and work of the
work and second com-
rather than theo-
which finds in
of devotion.
through
revivalism into the
major doctrines, including
but functioned
primarily
to
work.
in the
evangelical pietistic in the late-nineteenth
century
and
(1844-1919),
founder of the
denomination and one
deeply
Both were
major
in-
freely
spirituality.
fluences on the Assemblies of God.
a strain in this Jesus-centric
“Jesus”
One can detect used the
designation
– 32-
only.
piety
which It was evident in the
2
used the
designation
this
period-Acts and
(2)
late-nineteenth
writings.
Two reasons are
sug- ( 1 )
three New Testament books
“Jesus”
only
were
gaining
of the
Apostles,
Hebrews
century
Protestant Chris- upon
the human
Jesus,
both in
in Fundamentalism.
a
rudimentary
the-
as a
reaction,
piety emerged
of the Name of Jesus. Millenarians such as A. J.
Gordon,
A. B.
Simpson,
and
later, Essex to the doctrine. a
cogent
bibli-
and William
Phillips Hall,
contributed
of the Name
yielded
for the full
deity
of Christ and revealed the
power
his
atoning
work on the cross. The New the writers from various names
gospel songs, poems
and
spiritual gested
for this
popular usage: which
frequently
prominence during
and
Revelation;
tianity
focused much attention Liberalism
and, perhaps
From this Jesus-centric ology
Arno C. Gaebelein F. L.
Chappell, W.
Kenyon
They
found that an
analysis cal
argument
made available
through
Covenant “Name” varied
among to “Lord” and “Jesus”.
The doctrine
generally
scribed,
it often bordered English Presbyterian,
orbed Christocentrism.
both American
Presbyterians, unitarianism.
A distinctive Nestorian
of the
Trinity
functioned to defend the
deity
on tritheism. In J. Monroe
it was
brought
In John Miller and Robert D.
Weeks,
to the atonement
through
received little attention but
of Christ. When de-
Gibson,
an into
harmony
with a
fully-
it was
replaced
by
an
evangelical
emerges,
made evident
( 1 ) as an object
Christology
most
clearly
in the doctrine of the atonement. The Name is linked
the model of a
legal
transaction.
The Name of Jesus is
given
to the Christian
(2)
as a source of
power
with
God,
and
and
Hall,
as the Name
of invocation in
in the roots of Oneness Pentecostalism of Jewish forms of
Christianity
of adoration and
worship, (3)
in
Miller, Kenyon
Baptism.
Another
ingredient
is the
persistent presence nineteenth
century.
It is evident the
Name,
in the Jewish the
appeal
of
thought, especially
doctrine of the
Trinity.
Part Two
explores
Jesus-centric Pietism and the ignited
a
spark
at a Pentecostal in
April,
1913. This initial the observation
by
a Canadian the
apostolic
formula in
Baptism
hope
shared
by
the millenarians to return from Greek
philosophy
in certain reactions
the
religious
“revelation”,
– 33-
in the in the
emerging theology
of
and in
to Jewish
categories
to the traditional
and
theological
forces of early
Pentecostal revival which camp meeting
outside Los
Angeles
as it was
called,
was evangelist,
R. E.
McAlister,
that
was in the Name of the Lord
3
Jesus
Christ,
not the triune formula.
The issue of the
baptismal
Australian
Baptist with a new doctrine. re-baptism
minister.
formula in
Baptism
brooded for
a former
one
year
later he
emerged
supports
for the
baptismal
The movement
through
the mid-West and south impact
Assemblies of
God,
a
group being opposed
to
legislation
one
year
in the mind of one who
heard,
Frank J.
Ewart,
Exactly
The issue
began
and continued to be one of
in the Name of the Lord Jesus Christ.
God as “Jesus” and the denial of the
Trinity
practice.
spread primarily
fellowship, especially of the Assemblies
The Name of were the
theological
along
the West
Coast,
inland through
Louisiana and Texas. Its
now to be identified as the
was felt within the
fellowship
having gone
on record in 1914 as
of doctrine.
The
year
of 1915 was one of
deep
with the
re-baptism
of God and editor
action is seen not as a conversion to the Oneness
Jesus-centric and
pietistic
He never denied
in the
“Name”,
by
the Oneness and refused to
promote
controversy
within the
of E. N.
Bell,
Chairman
of its
publication.
Bell’s re-
camp
but as a
thrusts of
the doctrine of the
Trinity, more
passionately
Jesus-centered.
but concluded that it is
proponents.
He was
the radical Oneness a stand which for months
placed
each minister to
proceed according
another
in
October, 1915,
was an
experi-
to
leader,
J. Roswell
Flower, of the new
doctrine, succeeding
1916. The result was the ex-
to
regain
Bell and
helping bring
the issue to a head at the
in
October,
to the new doctrine.
of
opinion
the schism.
of Jesus never been treated as an exclusive
have been insufficient sentiment to create
of the Oneness faction combined
due to months of
study
and
Had the issues of
re-baptism
truth,
personal response
to the the new
message.
although
he became
markedly He became interested
“Lord”,
a
point
overlooked open, conciliatory
program
of
necessary re-baptism, him in disfavor with both sides.
The Third General Council ment in
liberality, allowing his own conscience.
However, emerged
as a bitter
opponent finally
Fourth General Council
pulsion
of the adherents
The
growing aggressiveness with the increased
clarity debate
brought
about
and the Name
there would
probably
the
split.
The new
doctrine,
scribed itself as a new revelation. sation
by Trinitarians,
scribe the
subjective
confirmation in the
Bible,
a mark of Pietism.
or “new issue” as it was
called,
often de-
it was used
by
Oneness
– 34-
While it was a term of accu-
exponents
to de- of the
objectively
stated truth
4
writings-Frank
J.
Ewart, er),
Franklin
the
logic
of the Oneness
theology
The four
early
leaders who made a contribution
G. T.
Haywood
Small,
Andrew Urshan-are
through
their
(prominent
black lead-
primarily
used to outline as it
emerged
in the earliest
years.
to a
singular dispensational
is found in a
study
of the
Name of God.
Exegetical singular
Name and nature sequence
is a
rejection of the
monarchy
indwelt
by
the divine
spirit
tinctions in the Godhead. the same time be transcendent.
The Oneness movement mediately
but soon
merged the Pentecostal
remaining fully integrated
The “Plan” in Acts 2:38
points
undergirding
of God in the Old Testament. The con-
of the doctrine of the
Trinity
of God. Jesus is human and
divine,
a human
of the Father.
be one of transcendence and
immanence,
The Father can indwell the Son and at
in defense
Son The issue is seen to not one of eternal dis-
took on
organizational
form im- calling
itself
fellowship
until
1924,
at
under an older charter
Assemblies of the World. It continued as the
only
Pentecostal
which time it
split
over the racial issue. It remains
racially
divided
of more than
twenty
Pentecostal Church
groups,
the two
largest
of
(white)
and the Pente-
(integrated
but
predominately is estimated at about
600,000
ad-
one-fifth of the total Pentecostal movement.
Pentecostalism is
theologically
the doctrines of
God,
Christ
for
understanding
Christianity of God.
First,
the
singular
His
presence
and
standing
de- expression
of Jewish
Christianity.
and the Christian
life,
a
the movement as a Jewish
Second,
are evident in the One- Name of God is revealed
and
saving power,
show-
as His revealed
proper God is a radical
monarchy His transcendence is never
Spirit
indwells the one human
in a
proliferation
which are the United
costal Assemblies of the World black).
Its numerical
strength herents, roughly
In Part
Three,
Oneness fined as a
non-ethnic,
sectarian Examining
model is
suggested
Christian
theology
of the Name.
Three marks of Jewish ness doctrine
and
given by God, indicating ing
His eternal
undividedness, Name,
not a human
appelation. in His
being according
compromised by
His
presence Three-in-One is described immanence”
principle.
“person”. Therefore,
there one
Spirit. Third,
more as a
“dwelling”
than retaining
the
integrity
ness Pentecostalism
to the
Shema,
in the
world,
and the relation of the
in terms of a
simple
“transcendence-
One eternal
are three “manifestations” of the the divine
presence
as an indissoluble
of the divine transcendence. Thus One- may
be classified as a “simultaneous” modal-
– 35-
in the world is
experienced
union, thereby
5
ism and in some cases reflects a
pre-Nicene
ianism”.
Four criticisms the doctrine
analogy”
for more fruitful
dialogue. a
unity
in God between
“economic Trinitar-
defining
it in modern
ducing
it loses the rich and distinctive
Oneness
Christology applies
are as follows.
of the
Trinity exclusively
model. It needs to
explore
(2)
It does not
adequately
His eternal
It fails to understand the trinitarian
terms as an
independent entity. (4) By
re-
the
Holy Spirit
to that of an emanation from the
Father,
( 1 ) Oneness theology
defines
in terms of the “social the
“psychological”
model
maintain being
and His revelation.
(3)
use of the term
“Person”,
role of the
Spirit.
the Jewish
emphasis
on the
Jesus is of the “fulness of the view is a
“dwelling”
Name of God to the name “Jesus” as the revealed and
proper Name for this
age
of the New Covenant. In his
person,
being
the
presence
The Oneness
in which the one
Spirit
of the Father dwells in the
of the Son. It is also a
“glory”
the Son
reveals, manifests,
Christ-
is the form and face
of, it conforms in
many ways
to an
both divine and human, God-head”
(Colossians 2:9). Christology
human and sinless
body ology whereby
the
Spirit
of God.
Historically, early Spirit-Christology
the
hypostatically
distinct existence is described in Jewish mind of God
prior
to creation. marked
by
Nestorian tendencies. are
quite independent,
in which the
Spirit
of God in Jesus is not
Logos
of Greek
philosophy.
Pre- terms as that which was in the Also,
the Oneness view is
clearly The divine and human entities
that for some the
Spirit
of
death, thereby
en-
dangering
Three weaknesses
While there
may
in all
probability Christian
Christology
generalize
it from
to the
degree leaves the
body
on the cross at the
point
the union of the two natures.
in Oneness
in
light
of their
separation the work
stand the
unity
the eschaton.
of the “Name of
Jesus”,
the New Testament.
that the Name is
variously “Father”,
(2)
A real union of the two natures is
questionable,
on the cross.
(3)
A
deeper
of the
Holy’ Spirit
would
of the two natures from the birth
Christology
are evident.
(1) to a strand of an
early
Jewish
it is
impossible
to
Other
passages suggest
“Lord” and “Son” as well.
especially
study
of be
helpful
in order to under-
of Christ to
is rooted in the be-
a “sacramental”
The Oneness view of Christian initiation
with the Name of Jesus. The Name is essential
thereby according
The Name of Jesus Christ in Acts 2:38 is inter- preted by
the
singular
use of the word “name” in Matthew 28:19
liever’s
identity
and efficacious for
salvation, status to
Baptism.
– 36-
6
to be the
proper
and
singular Spirit.
The new birth
by
water preted
to be
Baptism
the Pentecostal
experience
name of the
Father,
and
Spirit
Son and
Holy in John 3:5 is inter-
in the Name of the Lord Jesus Christ and
of the
Baptism
Thus Acts 2:38 is seen as the
“Keys
statement of Christian
the Pentecostal
Spirit,
from the realm of
the
true Church. would be best seen as facets in a unified
The
following
criticisms an excellent
distorts it
by identifying with the
gift
of the
Holy Pentecostals
initiation,
not
as an unalterable
Testament is
questionable. with its
implications unrealistically
Oneness Pentecostalism
of the
Holy Spirit.
to the
Kingdom”.
are made.
( 1 ) While Acts
2:38 is
initiation,
Oneness
theology
“second” work of
grace
thereby excluding
all non-
(2)
Acts 2:38
experience
of Christian
sequential pattern. (3)
The
and “title” in the New
upon re-baptism
makes the Oneness view
mutual
understanding
an
appreciation
for the Name as well as its
place
within sect.
Oneness distinction between “name”
(4)
The insistence
for
ecclesiology
sectarian and indefensible.
is still
isolation. We await a new
stage
of
theological
and
dialogue.
distinctive Oneness
– 37-
in a
period
of
theological
reflection, deeper
In the
meantime,
one can
give
spirituality
of the Christianity
as a Jewish Christian
7
