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Oneness Pentecostal theology is rooted in the strident [[monotheism]] of the [[Bible]]. It approaches the Bible from the [[Fundamentalist Christianity|fundamentalist]] viewpoint common to many Pentecostal, [[Charismatic Movement|Charismatic]] and [[Evangelicalism|Evangelical]] denominations, but with the unique distinction of denying the Trinitarian dogmas espoused by most of these sects, and by most other Christians. Oneness theology proceeds from the belief that one God, and one God alone, exists eternally as ''one'' person--not three--in complete perfection. This one God, says Oneness theology, was incarnate in human flesh as [[Jesus of Nazareth]]. According to Oneness believers, Jesus is not "God the Son", the "pre-eternal" second person of any Trinity, but rather the one God Himself in human form.<ref>The leading summary of Oneness theology today is David Bernard's [http://ourworld.compuserve.com/homepages/pentecostal/One-Top.htm The Oneness of God], Word Aflame Press, 1983, ISBN 0-912315-12-1. Another treatment is found in Talmadge French, ''Our God is One'', Voice and Vision Publishers, 1999, ISBN 978-1888251203.</ref> As such, many Oneness adherents prefer to utilize the term "Son of God", rather than "God the Son", when speaking of him.
Oneness Pentecostal theology is rooted in the strident [[monotheism]] of the [[Bible]]. It approaches the Bible from the [[Fundamentalist Christianity|fundamentalist]] viewpoint common to many Pentecostal, [[Charismatic Movement|Charismatic]] and [[Evangelicalism|Evangelical]] denominations, but with the unique distinction of denying the Trinitarian dogmas espoused by most of these sects, and by most other Christians. Oneness theology proceeds from the belief that one God, and one God alone, exists eternally as ''one'' person--not three--in complete perfection. This one God, says Oneness theology, was incarnate in human flesh as [[Jesus of Nazareth]]. According to Oneness believers, Jesus is not "God the Son", the "pre-eternal" second person of any Trinity, but rather the one God Himself in human form.<ref>The leading summary of Oneness theology today is David Bernard's [http://ourworld.compuserve.com/homepages/pentecostal/One-Top.htm The Oneness of God], Word Aflame Press, 1983, ISBN 0-912315-12-1. Another treatment is found in Talmadge French, ''Our God is One'', Voice and Vision Publishers, 1999, ISBN 978-1888251203.</ref> As such, many Oneness adherents prefer to utilize the term "Son of God", rather than "God the Son", when speaking of him.


As with all forms of Pentecostalism, Oneness theology proceeds in its entirety from biblical exegesis, as opposed to the deliberations of any council (such as the [[Council of Nicea]], which produced the [[Nicene Creed]] and first codified Trinitarian dogma), or the alleged teachings of the [[Church Fathers]] or other ecclesiastical leaders. Oneness believers view the Bible as the [[Biblical inspiration|inspired]] Word of God, and as being absolutely [[Biblical inerrancy|inerrant]] in its contents--though not necessarily in every translation. They subscribe to the classic Protestant doctrine of [[Sola Scriptura]], saying that "scripture interprets scripture", and consider the Bible to be the sole source of, and final authority on, all Christian belief. Doctrine and theology must take the ''entire'' Bible into consideration, say they; Bible scholars must use scripture, rather than tradition or human reason, to interpret other scriptures. Any apparent conflict between Scriptures, say Oneness adherents, is the result of faulty interpretations of one or both passages in question; any doctrine, tradition, theology or person--no matter what or who--that contradicts the Bible is in error. While such beliefs are held by sizable numbers of non-Oneness Christians, as well, Oneness believers tend to assert that their Trinitarian brethren have been misled in their understanding of God's word by long-held and unchallenged "traditions of men".<ref>See, for example, [http://www.1lord1faith.org/wm/Oneness/1TrinDebate.htm "A Response to the Oneness-Trinity Debate"]: a letter to Rev. Gene Cook, Pastor of the Unchained Christian Church (Reformed Baptist) of San Diego California, by Tom Raddatz. Retrieved on 3/31/09.</ref>
As with all forms of Pentecostalism, Oneness theology proceeds in its entirety from biblical exegesis, as opposed to the deliberations of any council (such as the [[Council of Nicea]], which produced the [[Nicene Creed]] and first codified Trinitarian dogma), or the alleged teachings of the [[Church Fathers]] or other ecclesiastical leaders. Oneness believers view the Bible as the [[Biblical inspiration|inspired]] Word of God, and as being absolutely [[Biblical inerrancy|inerrant]] in its contents--though not necessarily in every translation. They subscribe to the classic Protestant doctrine of [[Sola Scriptura]], saying that "scripture interprets scripture", and consider the Bible to be the sole source of, and final authority on, all Christian belief. Doctrine and theology must take the ''entire'' Bible into consideration, say they; Bible scholars must use scripture, rather than tradition or human reason, to interpret other scriptures. Any apparent conflict between Scriptures, say Oneness adherents, is the result of faulty interpretations of one or both passages in question; any doctrine, tradition, theology or person--no matter what or who--that contradicts the Bible is in error. While such beliefs are held by sizable numbers of non-Oneness Christians, as well, Oneness believers tend to assert that their Trinitarian brethren have been misled in their understanding of God's word by long-held and unchallenged "traditions of men".<ref>See, for example, [http://www.1lord1faith.org/wm/Oneness/1TrinDebate.htm "A Response to the Oneness-Trinity Debate"]: a letter to Rev. Gene Cook, Pastor of the Unchained Christian Church (Reformed Baptist) of San Diego California, by Tom Raddatz. Retrieved on 3/31/09.</ref> Trinitarians generally respond by insisting that Oneness believers have misinterpreted the Biblical texts they claim as proofs of their position.


==God==
==God==

Revision as of 23:19, 1 April 2009

This article is about the distinctive doctrines of Oneness Pentecostals. For other nontrinitarian beliefs and perspectives, see Nontrinitarianism.

Oneness Pentecostalism doctrine refers to the teachings and Biblical interpretations advanced by Oneness Pentecostals, who form a subdivision of the larger Pentecostal Christian movement. The most singular feature of this teaching is its rejection of the classical Trinitarianism espoused by most Christian sects, in favor of a concept of God similar to (but not precisely the same as) Modalism. While the United Pentecostal Church International is perhaps the best known Oneness denomination today, such doctrines are held by other Pentecostals, as well, and have been espoused by Christians from various backgrounds throughout the Church's history.

Overview

Oneness Pentecostal theology is rooted in the strident monotheism of the Bible. It approaches the Bible from the fundamentalist viewpoint common to many Pentecostal, Charismatic and Evangelical denominations, but with the unique distinction of denying the Trinitarian dogmas espoused by most of these sects, and by most other Christians. Oneness theology proceeds from the belief that one God, and one God alone, exists eternally as one person--not three--in complete perfection. This one God, says Oneness theology, was incarnate in human flesh as Jesus of Nazareth. According to Oneness believers, Jesus is not "God the Son", the "pre-eternal" second person of any Trinity, but rather the one God Himself in human form.[1] As such, many Oneness adherents prefer to utilize the term "Son of God", rather than "God the Son", when speaking of him.

As with all forms of Pentecostalism, Oneness theology proceeds in its entirety from biblical exegesis, as opposed to the deliberations of any council (such as the Council of Nicea, which produced the Nicene Creed and first codified Trinitarian dogma), or the alleged teachings of the Church Fathers or other ecclesiastical leaders. Oneness believers view the Bible as the inspired Word of God, and as being absolutely inerrant in its contents--though not necessarily in every translation. They subscribe to the classic Protestant doctrine of Sola Scriptura, saying that "scripture interprets scripture", and consider the Bible to be the sole source of, and final authority on, all Christian belief. Doctrine and theology must take the entire Bible into consideration, say they; Bible scholars must use scripture, rather than tradition or human reason, to interpret other scriptures. Any apparent conflict between Scriptures, say Oneness adherents, is the result of faulty interpretations of one or both passages in question; any doctrine, tradition, theology or person--no matter what or who--that contradicts the Bible is in error. While such beliefs are held by sizable numbers of non-Oneness Christians, as well, Oneness believers tend to assert that their Trinitarian brethren have been misled in their understanding of God's word by long-held and unchallenged "traditions of men".[2] Trinitarians generally respond by insisting that Oneness believers have misinterpreted the Biblical texts they claim as proofs of their position.

God

Monotheism

Oneness Doctrine Churches hold to a strictly monotheistic view of God. They stress Jesus Christ as being, not the second person in the traditional Christian Trinity, but rather the self-revelation of the one God in the New Testament, who was known as "Jehovah" in the Old Testament. Oneness dogma rejects all concepts of a duality, trinity, pantheon, or other versions of the Godhead that assert multiple gods or "persons" within the Godhead. It equally rejects all concepts of Jesus Christ as being anything other than fully God and fully man, as well as all teachings that assert that He was merely a "good man", high priest or prophet, rather than God Himself.

Onenes declares that Jesus Christ is the only begotten Son of God. It rejects the view that any person can "obtain" the status of God whether by works or by grace, maintaining that Jesus Christ did not "obtain" His status, but rather that he is the one, eternal God Himself manifested in the flesh (see I Timothy 3:16).

Characteristics of the one, true God

Oneness specifically maintains that God is absolutely and indivisibly One. [3] It equally proclaims that God is not made of a physical body, but is an invisible spirit that can only be seen in Theophanies (such as the burning bush) that He creates or manifests, or in the person of the incarnate Jesus Christ.[4] In the person of Jesus, one sees the last, best and most complete theophany of God, for he sees, not an image, but God Himself.

Father, Son and Holy Ghost

While Trinitarians say that God comprises three persons who are one in essence, Oneness teaching asserts that God is a singular spirit who is one person, not three. "Father", "Son" and "Holy Ghost" are merely titles reflecting the different manifestations of the One True God in the universe. When Oneness believers speak of the Father, the Son and the Holy Ghost, they see these as three manifestions of one person, one God:

The Father
The title of God in Parental Relationship.[5]
The Son of God
The only-begotten Son of God, the One God incarnate in human flesh. "Son" refers to the humanity and the deity of Jesus, with specific emphasis on the humanity, but never to the diety or humanity only.[6]
The Holy Spirit
The title of God in activity as Spirit.[7]

The Father and the Holy Ghost are one and the same,[8] says this doctrine; "Father" refers to God in parental relationship, while "Holy Ghost" refers to God in activity.[9] According to the Oneness understanding of the Godhead, these two titles do not reflect separate persons in the Godhead, but rather two different ways in which the one God reveals Himself to His creatures. Thus, the Old Testament speaks of "The Lord God and his Spirit" in Isaiah 48:16, but this does not indicate two "persons" according to Oneness teaching. Rather, "The Lord" indicates God in all His glory and transcendence, while "his Spirit" refers to His own Spirit that moved upon and spoke to the prophet. This 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.[10]

According to the Oneness understanding, the "Son" did not exist in any form prior to the incarnation of Jesus of Nazareth, other than in the foreknowledge of God.[11] In Jesus, God took on human flesh at a precise moment in time, while remaining fully and eternally God: "for in Him dwelleth all the fullness of the Godhead bodily" (John 1:1-14; I Timothy 3:16; Colossians 2:9). Thus the Father is not the Son (this distinction is crucial), but is in the Son as the fullness of His divine nature (Colossians 2:9).[12]

Although the Oneness belief in the union of the divine and human into one person in Christ is similar to the Chalcedonian formula, Chalcedonians disagree sharply with them over their opposition to Trinitarian dogma. Chalcedonians see Jesus Christ as a single person uniting "God the Son" (a being whose existence is denied in Oneness theology), the eternal second person of the traditional Trinity, with human nature. Oneness believers, on the other hand, see Jesus as one single person uniting the Father Himself--the one and only true God--with human nature to form "the Son of God". They insist that their conception of the Godhead is true to early Christianity's strict monotheism, contrasting their views not only with Trinitarianism, but equally with the Arianism espoused by both 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 a lesser deity than His Father).

Oneness theology is similar to historical Modalism, although it cannot be exactly characterized as such.[13] It is the most serious difference between its adherents and other Pentecostals (such as the Assembiles of God) and Evangelicals, who have sometimes disparaged them as "cultists".[14]

The Deity of Jesus Christ

Oneness doctrine teaches that Jesus Christ is fully God, and fully man. He is not some being separate from His Father, but rather the Father Himself united to human flesh to produce a unique person: the Son.

Jesus is God Incarnate
Oneness maintains that Jesus is fully God. [15]
From the Beginning of His Human Life
Oneness maintains that Jesus is fully man; He experienced a birth, death, and resurrection. Oneness denies all doctrines (such as those held by Trinitarians) that state that the Son was eternally begotten, maintaining that the man was begotten on a specific day, and that the Son did not exist before that time except in the foreknowledge of God.[16]
The Divine Nature of Jesus Is the Father
Oneness maintains that the deity of Jesus is the Father. [17]
The Divine Nature of Jesus Is the Holy Spirit
Oneness maintains that the deity of Jesus is the Holy Ghost. [18]
Jesus is LORD (the LORD in the KJV)
Oneness maintains that LORD and Jesus refer to the same God, who is also known as Jehovah to "some" modern day Christians. [19]. Some believe Jehovah to be a false guess name with "hovah" in Hebrew meaning ruin or destruction, hence Je-hovah meaning God of ruin or destruction [20]

The Name of Jesus (Emmanuel, God with us as Savior)

Supreme Revelation of God in the New Testament
Oneness teaching maintains that God revealed Himself as Jesus Christ. [21]
The Saving Name
Oneness Pentecostal theology is based primarily on "the saving Name" of Jesus Christ and recognition of Jesus as the revealed, supreme, and One True Name of God. [22]

Salvation

Soteriology

Oneness Pentecostal theology maintains that salvation comes by obedience to a specific set of commands and requirements listed in the New Testament. It understands these requirements to be:

  • Faith in Jesus Christ,
  • Repentance from all sin,
  • Water baptism by immersion in the name of Jesus Christ--not that of the Trinity,
  • Receipt of the Holy Ghost by laying on of hands, manifested by speaking in an unknown tongue.

Oneness insists that each of these requirementsare are indespensibly necessary for salvation. Oneness adherents offer numerous Scripture references to demonstrate that each of these items was commanded for salvation, and that the lack of any one or more of them would result in not being saved. Individual church interpretation often impacts how each of these requirements are carried out. For instance, most Oneness Pentecostal churches maintain that the use of "Jesus", "Lord Jesus", "Jesus Christ" or "Jesus Christ of Nazareth" are all acceptable, since all of these refer to the same name; they point to the variety used in the Book of Acts. This allows room in Oneness doctrine for one's personal preference as to which specific usage is kept, though officially the full name "Jesus Christ" is advocated.

Universal Need for Salvation
Oneness Pentecostals believe that all men are sinners and lost, without salvation. [23]
The Atoning Work of Jesus Christ
Oneness Pentecostals maintain that the man Christ Jesus made a complete atonement, or payment, for the sins of all people. [24]
Salvation Is by Grace
Oneness Pentecostal theology holds that salvation is impossible to obtain without God's grace. No amount of good works or obedience to laws or rules can save anyone, apart from God's saving grace.[25]

Salvation Is through Faith

Only Through Faith in Jesus Christ
Faith must be in Jesus Christ. Oneness theology holds that there is no salvation through faith in any name, god, being, or work other than that of Jesus Christ. This contradicts those interpretations of scripture that hold that salvation was given automatically, by the atonement of Jesus Christ. Oneness Pentecostals maintain that those without faith in Jesus Christ have not received salvation. Though salvation is a gift, it must be received. [26]
Saving Faith Includes Obedience
Oneness Pentecostals maintain that true faith is followed by obedience and a willingness to do the Will of God.[27]
Examples of Insufficient, Mental Faith
Oneness Pentecostals reject that salvation is obtainable by what they refer to as "mental faith". Mental faith is best described as faith that has no accompanying actions other than the barest definition of believing. Mental faith is often characterized by Oneness Pentecostals as faith without any life changing repentance or obedience. This doctrine is often used by them to refute groups who believe one is saved by the "Sinner's Prayer". Oneness Pentecostals have no issue with the "Sinner's Prayer" itself, but heartily dispute that it alone represents sufficient saving faith. They often argue that upon questioning, a significant portion of the US population might say they believe in Jesus Christ, but that "belief" and "faith" are not necessarily synonymous, pointing out in James 2:19 that even "the devils also believe, and tremble". Furthermore, the Bible has laid out more requirements than just faith alone--namely: repentance, baptism and receipt of the Holy Ghost--and thus, one who refuses to follow through on one's faith has not exercized sufficient faith for salvation, nor have they complied with the Biblical requirements for it. [28]
Saving Faith Includes the Acts 2:38 Experience
Oneness Pentecostals affirm a position that "true faith" includes acts of faith and obedience to faith. They specifically point out Acts 2:38 which says, "Then Peter said unto them, 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." They maintain that if a person has true faith, they will act on it. [29]

Obeying (Applying) the Gospel

New Testament Teaching
To obtain salvation, a person must meet the requirements set forth in the New Testament. [30]
Old Testament Typology (Blood, Water, Fire or Oil)
The requirements set forth in the New Testament are based on the teachings of the Old Testament. The New Testament teachings fulfill those of the Old Testament. [31]

Repentance

Necessity of Repentance
Oneness Pentecostals maintain that salvation is not possible without repentance. [32]
Elements of Repentance
Oneness Pentecostals define repentance generally as confession and forsaking of sin. Confession is the admittance of sin and asking of forgiveness. Forsaking of sin is the conscious decision to abstain from sinning again.[33]

Water Baptism

Significance and Necessity
The majority of Oneness Pentecostals believe that baptism is absolutely essential to salvation. A small minority believe that baptism is symbolic in nature. (Reference Global Network of Christian Ministries) [34]
For Repentant Believers
Oneness Pentecostals believe that one must have faith and repent before being baptized. This contradict the view that salvation could come through a baptism by force, or through baptism of infants.[35]
The Baptismal Mode - Immersion in Water
Oneness Pentecostal theology maintains the literal definition of baptism, as being complete immersion in water. They often point out that other methods either have no biblical basis, or are based upon inexact Old Testament rituals, and that their mode is the only one described in the New Testament. This contradicts any reduced amount of water in baptism, such as sprinkling or head-only immersion, and also contradicts the use of any substance other than water for baptism. [36]
The Baptismal Formula - In the Name of Jesus
The use of "the name of Jesus" as the sole baptismal formula (as opposed to the Trinitarian formula advocated by nearly all other Christian churches) is nearly universal among Oneness believers. [37]
The One Name in Matthew 28:19
Many Oneness Pentecostals recognize the name of the "Father, and of the Son, and of the Holy Ghost" in Matthew 28:19 to be that of Lord Jesus Christ. Oneness itself is often explained (in simplistic terms) as the recognition of all three titles as the singular name of Lord Jesus Christ (Father=Lord, Son=Jesus, and Holy Ghost=Christ). For this reason, many Oneness believers are referred to as "Jesus Only" believers. For them, the baptismal name recognition and Oneness theology go hand in hand. Similarly, they note a universal use of Jesus-name baptism in the Book of Acts; with the support of other historical texts of the time, they maintain that Oneness theology was widespread and even universal in the early Christian church. Although Matthew 28:19 seems to mandate a Trinitarian formula for baptism, Oneness believers insist that all of the Bible's texts on baptism, including Acts 2:38 and Matthew 28:19, must be in full agreement with each other. Thus, they state that either the Apostles all disobeyed the command they had been given in Matthew 28:19, or that they correctly interpreted and fulfilled it by using the name "Jesus Christ". [38]

The Baptism of the Holy Ghost

Promise and Command
Pentecostals maintain that the Baptism of the Holy Ghost is free gift, and is commanded of all. The Holy Ghost is defined by Pentecostal doctrine as the Spirit of God (also known as the Spirit of Christ) dwelling within a person. It is further explained as the power of God to edify (build up) the person, help them abstain from sin, and to anoint them with power to exercise the gifts of the Spirit for edification of the church in the Will of God. This differs from the incarnation of God in Jesus Christ, for the Incarnation involved "the fullness of the Godhead" uniting with human flesh to create Jesus Christ, inseparably linking the deity and man. Believers, according to this doctrine, can only receive a portion of the Spirit and are not permanently bonded with God as Jesus is. This doctrine is most simply explained as:
  • God dwelling within an individual,
  • God communing with an individual, and
  • God working through that individual.

Oneness doctrine maintains the Holy Ghost is the title of God in action, so they also maintain that the Holy Ghost within an individual is nothing more or less than God Himself in action, through and in that individual. [39]

An Experience for the Church Founded on Pentecost
Pentecostals, both Oneness and Trinitarian, maintain that the Holy Ghost experience marks the formation of the Christian Church. [40]
Significance and Necessity
Pentecostal churches maintain that the Holy Ghost is necessary for salvation, and that He carries with Him power for the believer to accomplish the Will of God. [41]
Speaking in Tongues Is the Initial Sign
The majority of Oneness Pentecostals maintain that the initial sign of the Holy Ghost is speaking in tongues. They recognize that reception of the Holy Ghost was evidenced, wherever documented in the New Testament, by the minimal requirement of speaking in tongues. They also recognize the Biblical doctrine that the gift of tongues is a sign to unbelievers of the power of the Holy Ghost and is actively to be prayed for and practiced, especially in prayer. [42]

References

  1. ^ The leading summary of Oneness theology today is David Bernard's The Oneness of God, Word Aflame Press, 1983, ISBN 0-912315-12-1. Another treatment is found in Talmadge French, Our God is One, Voice and Vision Publishers, 1999, ISBN 978-1888251203.
  2. ^ See, for example, "A Response to the Oneness-Trinity Debate": a letter to Rev. Gene Cook, Pastor of the Unchained Christian Church (Reformed Baptist) of San Diego California, by Tom Raddatz. Retrieved on 3/31/09.
  3. ^ Deuteronomy 6:4, Isaiah 37:16, 42:8, 43:10-11, 44:6, 8, 24, 45:5-6, 14, 18, 21-22, 46:5, 9, 48:11-12, Zechariah 14:9, Malachi 2:10, Mark 12:29, John 17:3, Romans 3:30, Galatians 3:20, I Timothy 2:5, James 2:19, Revelation 4:2
  4. ^ Exodus 33:20, Luke 24:39, John 1:18, 4:24, Colossians 1:15, I Timothy 6:15-16, Hebrews 12:9, I John 4:12
  5. ^ Deuteronomy 32:6, Malachi 2:10, Psalm 89:26, Isaiah 63:16, 64:8, Jeremiah 31:9, Romans 8:14-19, Galatians 1:1-4, Ephesians 4:6, Hebrews 12:9
  6. ^ Psalm 2:7, Isaiah 7:14, 9:6, Matthew 1:18-23, Mark 13:32, Luke 1:35, John 14:10-11, 28, Acts 13:33, Romans 5:10, Galatians 4:4, Colossians 1:13-15, Hebrews 1:1-9
  7. ^ Genesis 1:2, Ephesians 4:4, 6, Leviticus 11:44, John 4:24, Acts 5:3, 4, 9, I Corinthians 12:11, I Peter 1:16, II Peter 1:21
  8. ^ See under heading "The Father is the Holy Ghost" in David Bernard, The Oneness of God, Chapter 6.
  9. ^ Matthew 1:18, 20, Isaiah 40:13, Joel 2:27-28, Luke 1:35, Romans 8:15-16, Compare Matthew 10:20 and Mark 13:11, Compare John 14:17 and 14:23, Compare John 14:26 and II Corinthians 1:3-4, Compare I Corinthians 3:16-17 and 6:19, Compare Ephesians 1:17-20 and Romans 8:11, Compare I Timothy 6:13 and Romans 8:11, Compare II Timothy 3:16 and II Peter 1:21 Compare I Peter 1:2 and Jude 1 See also David Bernard, A Handbook of Basic Doctrines, Word Aflame Press, 1988.
  10. ^ See under "The Lord God and His Spirit," in Chapter 7 of David Bernard, The Oneness of God.
  11. ^ Hebrews 1:5; see also under the headings "Begotten Son or Eternal Son?" and "The Son and Creation," in Bernard, David K. The Oneness of God, Chapter 5.
  12. ^ See under heading "The Son" in Bernard, David K. The Oneness of God, Chapter 6.
  13. ^ David Bernard, The Oneness of God, Chapter 10. The research paper "Modalistic Monarchianism: Oneness in Early Church History" found at the end of this chapter also explains the relationship of Modalistic Monarchianism to the modern Oneness teaching. Retrieved on 3/29/09.
  14. ^ See, for instance, "Clarification from the Assemblies of God", for an incident in which that denomination apologized to the UPCI, a major Oneness organization, for a publication of theirs that openly called Oneness Pentecostalism a "cult". See also A Definite Look at Oneness Theology: Defending the Tri-Unity of God, for one example of a website that refers to Oneness as a "cult" and seeks to refute it using Biblical and historical references.
  15. ^ Isaiah 9:6, 11:1, 10, 40:9, John 1:1, 14, Colossians 2:9-10, Micah 5:2, Matthew 1:23, John 1:1-18, John 20:28, II Corinthians 5:19, Ephesians 5:5, Colossians 1:15, 19, I Timothy 3:16, Titus 2:13, Hebrews 1:1-3, I John 5:20, Jude 4, 25, Revelation 1:7-18, 22:3-4, Compare Exodus 20:1-5 and Luke 24:52, Compare Deuteronomy 33:27 and Revelation 1:8, 18, Compare Psalm 139:7-13 and Matthew 18:20, 28:20, Compare Isaiah 35:3-6 and Matthew 11:2-6, Compare Isaiah 43:25 and Mark 2:5-12, Compare Malachi 3:6 and Hebrews 13:8, Compare I John 1:5 and John 1:4-9, Compare Revelation 19:6 and Colossians 1:16-18
  16. ^ Galatians 4:4, Micah 5:2, Matthew 1:23, 2:11, Isaiah 7:14, 9:6, Luke 1:35, 2:38, Hebrews 1:6
  17. ^ Isaiah 9:6, 63:16, John 8:19-27, 10:30, 10:38, 12:45, 14:8-11, Revelation 21:6-7, Colossians 2:9, I John 3:1-5, Compare John 2:19-21 and Acts 2:24, Compare John 6:40 and I Corinthians 6:14, Compare John 6:44 and John 12:32, Compare John 14:14 and John 16:23, Compare John 16:7 and John 14:26, Compare Ephesians 5:26 and Jude 1
  18. ^ John 14:16-18, 16:7, Acts 16:6-7 (NIV), II Corinthians 3:17, Galatians 4:6, Ephesians 3:16-17, Philippians 1:19, Compare Matthew 28:20 and John 14:16, Compare Luke 21:15 and Mark 13:11, Compare John 2:19-21 and Romans 8:9-11, Compare Ephesians 5:26 and I Peter 1:2, Compare Colossians 1:27 and Acts 2:4, 38
  19. ^ Jeremiah 23:5-6, 33:15-16, John 8:58, Acts 9:5, Isaiah 40:10, 53:1-2, Zechariah 11:3, 12, 12:1, 10, 14:3-5, Compare Genesis 17:1 and Revelation 1:8, 18, Compare Exodus 3:14 and John 8:56-59, Compare Psalm 27:1 and Acts 4:10-12, Compare Psalm 136:3 and Revelation 19:16, Compare Isaiah 33:22 and Acts 10:42, Compare Isaiah 40:3 and Matthew 3:3, Compare Isaiah 40:5 and I Corinthians 2:8 and Isaiah 42:8, 48:11, Compare Isaiah 45:21 and Acts 7:52, Compare Isaiah 45:23 and Philippians 2:10
  20. ^ Strongs #1943
  21. ^ Zecharaiah 14:9, John 14:13-14, Colossians 3:17, Isaiah 52:6, Acts 3:6, 16, 4:7-12 17-18, 30, Philippians 2:9-11, James 5:14
  22. ^ Matthew 1:21, Acts 3:16, 4:12, 10:43, 15:14-17, 22:16, Romans 10:13, I John 2:12
  23. ^ Romans 3:9-12, 23, 5:12, 19, 6:23, Psalm 53:1-3, 130:3, Ecclesiastes 7:20, Jeremiah 17:9, Galatians 3:22, Ephesians 2:1-3, I John 1:8-10
  24. ^ Isaiah 53:5-6, Matthew 20:28, 26:28, Romans 3:24-25, 5:8-11, John 1:29, I Corinthians 15:1-4, II Corinthians 5:14-21, Ephesians 2:13-19, Colossians 1:19-22, 2,:13-15, I Timothy 2:5, 6, Hebrews 2:9, 9:22, 28, 10:4, 10-20, Revelation 5:8-10
  25. ^ Ephesians 2:4-10, Titus 2:11-12, 3:4-7, Romans 3:24, 6:1-2, 15, 23, I corinthians 15:10, II Corinthians 12:9, Galatians 5:4, Philippians 2:13, Hebrews 12:15, I Peter 5:5, 10
  26. ^ John 3:16, 8:24, 20:31, Acts 13:38-39, 16:31, Hebrews 11:6, Romans 1:16-17, 3:21-31, 10:8-11, Galatians 2:16, Ephesians 2:8
  27. ^ Romans 1:5, 6:17, 10:16, 16:26, Hebrews 5:9, 11:6-10, 11:28, John 8:30-32, Acts 6:7, James 1:21-25, I Peter 1:21-23, I John 2:3-6, 5:1-8, Compare Romans 4:3 and Genesis 15:6, 22:16-18, 26:5, Compare Romans 10:6-10 and Deuteronomy 30:10-14 and Luke 6:46
  28. ^ John 2:23-25, 12:42-43, James 2:14-19, Acts 8:12-23
  29. ^ Mark 1:15, 16:16, Acts 2:38, 41, 8:36-39, 11:15, 17, 19:1-6, Galatians 3:14, Ephesians 1:13
  30. ^ John 3:5, Acts 1:4-8, 2:38, 8:15-17, 9:17-18, 10:43-48, 16:30-34, 19:1-6, 22:16, Titus 3:5, Matthew 3:11, Luke 24:46-49, Romans 6:1-7, I Corinthians 6:11, 15:1-4, Hebrews 6:1-2, 10:15-23, I John 5:8-10
  31. ^ I Corinthians 10:1-2, Exodus 12:13, 14:19-31, 19:10-11, 29:1-7, Leviticus 14:1-20, Numbers 19:1-10, 31:1-18, I Kings 18:33-39, Hebrews 9:18-20, Compare Exodus 40:6-7 and Hebrews 9:1-9, Compare Matthew 3:11 and Acts 2:3-4, Compare John 14:16-17, 26 and I John 2:20, 27, I Peter 3:20-21 and II Peter 3:5-7
  32. ^ Luke 3:3-9, 13:1-5, Acts 2:38, 3:19, 17:30, 26:18, 20, Ezekiel 18:30-32, Matthew 3:1-11, Mark 1:15, Hebrews 6:1, II Peter 3:9
  33. ^ Psalm 51:17, Proverbs 28:13, Matthew 5:23-24, Mark 1:4-5, Luke 3:7-9, 19:8, Acts 26:18, 20, II Corinthians 7:10
  34. ^ Mark 16:16, John 3:5, Acts 2:38, 10:48, 22:16, Galatians 3:27, Numbers 19:1-5, 9, Romans 6:3-4, I Corinthians 6:11, Colossians 2:11-13, Titus 3:5, I Peter 3:20-21, I John 5:6, 8
  35. ^ Luke 3:7-8, Acts 2:38, 41, 8:12, 36-37, 10:47-48, 16:14-15, 18:8, 19:5, Matthew 3:6-8, Mark 1:5, 16:16
  36. ^ Matthew 3:16, John 3:23, Romans 6:4, Mark 1:5, 9-10, Acts 8:36-39, Colossians 2:12
  37. ^ Acts 2:38, 8:12, 16, 10:48, 15:17, 19:3-5, 22:16, I Corinthians 1:13, Galatians 3:27, Philippians 3:27, Colossians 2:9-10, 3:17, James 2:7
  38. ^ Matthew 1:21, 28:18-20, Luke 24:47, Isaiah 52:6, Zechariah 14:9, John 5:43, 14:26, Acts 2:38, 8:16, 10:48, 19:3-5, Colossians 3:17, Revelation 22:3-4
  39. ^ Matthew 3:11, Acts 1:4-8, 2:38-39, Joel 2:28-29, Mark 15:17-18, Luke 11:13, 24:49, John 3:5, 7:38-39, 14:16-18, 20:22, 16:7, 13
  40. ^ Matthew 16:18, John 7:39, 16:17, Acts 1:4-8, 2:1-4, 19:1-6, Hebrews 8:6-13, 9:15-17, 11:39-40, I Peter 10-12
  41. ^ John 3:1-8, Acts 1:4-8, 2:1-4, 2:37-39, 3:19, 8:15-17, 9:17, 10:44-47, 11:15-18, 19:1-6, Romans 8:1-16, 23-27, 14:17, I Corinthians 6:11, 12:3, Ephesians 1:13-14, Titus 3:5, I John 3:24
  42. ^ Acts 2:1-4, 33, 8:6-8, 12-20, 10:44-46, 11:15, 19:6, Isaiah 28:11-12, Mark 16:17, John 3:8, Romans 8:16, I Corinthians 14:18, 21-22


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