The Oneness Heresy

The Oneness Heresy

  • The Oneness doctrine is considered a heresy because it contradicts orthodox Christian teachings regarding the Trinity and the nature of God. It posits a singular God who manifests in different roles rather than existing as three distinct persons (Father, Son, and Holy Spirit) in one being. This deviation undermines the foundational understanding of God within traditional Christian theology.

  • The Assemblies of God (AG) is an orthodox fellowship, firmly adhering to core Christian beliefs that are essential to its identity and mission:

    • Virgin birth of Christ: Affirms that Jesus Christ was conceived by the Holy Spirit and born of the Virgin Mary.

    • Sinless life of Christ: Asserts that Jesus lived a perfect, sinless life, which qualifies Him to be the perfect sacrifice for humanity's sins.

    • Substitutionary atonement on the cross: Emphasizes that Jesus died on the cross as a substitute for humanity, bearing the penalty for their sins.

    • Bodily resurrection of Christ: Believes that Jesus rose from the dead in bodily form, demonstrating His victory over sin and death.

    • Ascension to the Father: Recognizes that Jesus ascended to heaven to be with God the Father, where He intercedes for believers.

    • Second coming of Christ: Anticipates Jesus' return to Earth to judge the living and the dead and establish His eternal kingdom.

  • The AG doctrines were meticulously formulated in response to specific theological challenges and events that threatened the unity and clarity of the church's beliefs. The leaders recognized the critical need to codify their beliefs to maintain doctrinal purity and foster unity among its members during times of theological debate and uncertainty.

Origin of the Oneness Issue

  • The Oneness doctrine asserts that "there is one God and Jesus is His name," presenting a significant challenge to the Trinitarian understanding of God. This perspective collapses the distinct persons of the Trinity into a single entity, thereby denying the unique attributes and roles of the Father, Son, and Holy Spirit as understood in traditional Trinitarian theology.

  • The issue surfaced prior to the first General Council in 1914, prompting serious concerns among AG leaders about the nature of God and the implications for Christian belief and practice. The 16 fundamentals were eventually adopted in 1916 as a comprehensive response to address these concerns and reaffirm the AG's commitment to Trinitarian theology.

  • The controversy ignited on April 9, 1913, at a camp meeting led by Maria Woodworth Etter, a respected evangelist known for her healing ministry. Although Etter herself held orthodox views, the event inadvertently became the catalyst for the Oneness controversy, highlighting the complex dynamics and unexpected origins of theological disputes within religious movements.

Key Individuals and Events

  • Ari McAllister: During a sermon, he controversially emphasized that the apostles baptized converts solely in the name of Jesus Christ, drawing from selected passages in Acts 2. He used this interpretation to challenge traditional Trinitarian baptismal practices, advocating for a new approach based solely on the name of Jesus.

    • He took the scripture (\text{Acts } 2)

    • Used it out of context, creating a new baptismal formula and theology that departed from established Trinitarian doctrine. This approach oversimplified the understanding of baptism and its connection to the Trinity, leading to further debate and division within the AG.

  • John G. Sheppe: Claimed to receive a new revelation during a night of prayer, asserting that baptism should exclusively be administered in Jesus' name. He interpreted this revelation as a direct mandate from God, which superseded traditional Trinitarian baptismal practices.

    • He aggressively promoted this "new revelation" throughout the camp at 3:00 AM, causing confusion and disruption among attendees already grappling with theological uncertainties. His actions were seen as divisive and contributed to the escalating tensions surrounding the baptismal formula.

  • Frank J. Ewert: He delivered a sermon in April 1914 that exclusively focused on Jesus, further fueling the controversy over the nature of God and the proper form of baptism. His emphasis on Jesus alone raised concerns about the potential neglect of the Father and the Holy Spirit within Christian theology.

    • He and a convert took the radical step of rebaptizing each other solely in the name of Jesus, defying established Trinitarian baptismal practices and signaling their commitment to the emerging Oneness doctrine. This act of defiance intensified the controversy and deepened the divide within the AG.

  • G.T. Haywood: As an influential AG minister in Indianapolis, he played a pivotal role in disseminating the "new issue" and advocating for the Oneness doctrine among his constituents. His endorsement of the Oneness doctrine lent credibility to the movement and further amplified its reach and impact within the AG.

Initial Responses and Reactions

  • Rumors rapidly spread that the AG executive presbytery had secretly accepted the "new issue," causing widespread anxiety and uncertainty among AG members. These rumors heightened tensions and fueled speculation about the future direction of the fellowship.

  • Editorials published in the "Word and Witness" periodical staunchly defended the Trinitarian position, reaffirming the AG's commitment to traditional Christian doctrine and providing a platform for reasoned arguments against the Oneness doctrine. These editorials played a crucial role in shaping public opinion within the AG and countering the spread of misinformation.

  • The executive presbytery convened an emergency meeting to address the escalating crisis and issued a preliminary statement aimed at clarifying the AG's position on the "new issue." This statement sought to reassure AG members of the leadership's commitment to upholding traditional Trinitarian beliefs while also acknowledging the need for further dialogue and discernment. The Presbytery wanted to prevent further schisms without taking too hard of a stance.

    • They deliberately avoided labeling the "new issue" as a "heresy" due to ongoing discussions with proponents of the new view, reflecting a cautious approach aimed at fostering unity and preventing further division within the fellowship. It also showed a desire to offer grace and have conversations instead of just simply attacking the position

Escalation and Division

  • The controversy reached a boiling point at the third interstate camp meeting of the AG in July 1915, where emotions ran high and tensions flared as both sides of the issue clashed openly. The camp meeting became a battleground for competing theological viewpoints, underscoring the deep divisions within the fellowship.

    • H.G. Rogers (leader of the camp meeting) and E.N. Bell (chairman of the AG) stunned attendees by announcing their intention to be rebaptized in the name of Jesus only, signaling their public endorsement of the Oneness doctrine. This dramatic declaration sent shockwaves through the AG community and further polarized opinions on the issue.

  • Many AG leaders followed in Bell's footsteps and underwent rebaptism in Jesus' name only, solidifying their allegiance to the Oneness doctrine and deepening the schism within the fellowship. This wave of rebaptisms demonstrated the widespread appeal of the Oneness doctrine and its potential to reshape the theological landscape of the AG.

    • Examples: All 12 sons of God ministers in Louisiana embraced the Oneness doctrine and were rebaptized, illustrating the significant impact of the controversy on regional AG congregations.

  • Most large churches in Louisiana today identify as United Pentecostal churches, a separate fellowship that emerged from those who broke away from the AG and continue to uphold the Oneness doctrine. This lasting legacy underscores the enduring impact of the Oneness controversy on the religious landscape and the formation of distinct denominations with differing theological perspectives.

Attempts at Resolution

  • At the third General Council in October 1915, Collins and Opperman, who had been rebaptized in Jesus' name only, were notably absent, signaling the growing divide within the AG leadership. Their absence underscored the challenges of reconciling differing viewpoints and maintaining unity in the midst of theological disagreement.

  • A new chairman was elected to replace Bell, who had compromised his position by undergoing rebaptism, highlighting the need for leadership that could uphold the established doctrines of the AG. The selection of a new chairman aimed to restore confidence in the leadership and reaffirm the fellowship's commitment to Trinitarian theology.

  • Both sides of the "new issue" were granted a hearing, reflecting a commitment to fairness and due process in addressing theological disputes within the AG. This inclusive approach allowed proponents of both the Trinitarian and Oneness perspectives to present their arguments and engage in respectful dialogue.

    • However, it was emphasized that merely raising an issue does not automatically warrant its acceptance, underscoring the importance of adhering to established doctrines and principles of biblical interpretation. The council sought to ensure that theological innovation was grounded in sound hermeneutics and consistent with the broader body of Christian teaching.

    • The Bible should be the ultimate standard of truth, serving as the final authority in matters of doctrine and practice. This emphasis on biblical authority aimed to provide a solid foundation for resolving theological disputes and maintaining doctrinal integrity within the AG.

  • An appeal was made for toleration of dissenting opinions regarding the baptismal formula, reflecting a desire to accommodate those who held differing views on the matter without compromising core theological principles. The council sought to strike a delicate balance between maintaining doctrinal standards and fostering an environment of grace and understanding.

    • The aim was to accommodate those who practiced baptism in Jesus' name while also clarifying that this practice did not equate Jesus with the Father and the Holy Spirit, thereby preserving the distinct identities of the three persons within the Trinity. This nuanced approach sought to promote unity while upholding the essential tenets of Trinitarian theology.

  • Four of the six points addressed articulated a clear position on the Trinity, reaffirming the AG's commitment to the traditional understanding of God as three distinct persons in one being. These points provided a firm theological foundation for rejecting the Oneness doctrine and upholding the AG's Trinitarian identity.

    • The council leaned towards Trinitarianism but hesitated to become overly rigid or creedalistic, recognizing the potential dangers of legalism and the importance of maintaining a spirit of grace and humility in matters of doctrine. The council sought to avoid creating a rigid system where disagreement automatically led to exclusion from the Christian community.

    • They emphasized that salvation comes through faith alone in Jesus Christ, underscoring the centrality of grace in the Christian life and guarding against the temptation to rely on adherence to specific doctrines or practices for salvation. This emphasis on grace aimed to preserve the spirit of evangelicalism within the AG and maintain a focus on the transformative power of faith in Jesus.

Rejection of Oneness and Affirmation of Trinitarianism

  • The sentiment crystallized that the "new issue" was primarily rooted in subjective feelings and personal interpretations rather than objective analysis and sound interpretation of scripture, leading to a growing skepticism about the validity of the Oneness doctrine within the AG.

  • Scriptural evidence was meticulously cited to support Trinitarianism, demonstrating the biblical basis for the belief in God as Father, Son, and Holy Spirit:

    • At Jesus' baptism, the Holy Spirit descended as a dove, and a voice from heaven declared, "This is my Son, in whom I am well pleased," affirming the distinct identities and roles of the Father, Son, and Holy Spirit in the Godhead.

    • Paul's exhortation to preserve "your whole spirit, soul, and body" implies a Trinitarian anthropology, recognizing the distinct yet interconnected aspects of human existence that reflect the multifaceted nature of God.

    • Jesus' command to baptize in the name of the Father, Son, and Holy Spirit serves as a clear mandate for Trinitarian baptism, underscoring the importance of recognizing and honoring all three persons of the Godhead in Christian practice.

  • E.N. Bell, the former chairman of the AG, publicly acknowledged his error in supporting the "new issue," attributing his initial support to a fear of losing influence rather than a genuine conviction based on biblical truth. This candid admission highlighted the potential for personal ambition and social pressure to distort theological judgment.

    • He repented of his error, demonstrating humility and acknowledging the possibility of error, which set an example for other leaders and members to prioritize truth over personal pride or reputation. Bell's repentance played a crucial role in restoring trust within the AG and reaffirming the importance of accountability in matters of doctrine.

Formulation of the Statement of Fundamental Truths

  • A committee was carefully selected to prepare a comprehensive statement of fundamental truths that would articulate the core beliefs of the Assemblies of God, including:

    • Welch (new secretary): Provided administrative oversight and ensured the accuracy and consistency of the statement.

    • T.K. Leonard: Contributed his theological expertise and insights to the drafting process.

    • S.A. Jamison: Offered his pastoral experience and perspective to ensure the statement was relevant and accessible to AG members.

    • D.W. Kerr: Lent his legal and organizational skills to ensure the statement was clear, concise, and legally sound.

    • Stanley Fraudsham (the greatest contributor): Played a pivotal role in shaping the theological content and language of the statement.

    • E.N. Bell: Drew upon his past experiences and insights to ensure the statement addressed the key issues and concerns facing the AG.

  • Doctrine 2 and its sub-points were meticulously crafted to clearly and unequivocally affirm Trinitarianism, leaving no room for ambiguity or misinterpretation. This doctrine served as a cornerstone of the statement, providing a clear and authoritative articulation of the AG's understanding of God.

    • Doctrine plays a crucial role in communicating identity and beliefs, serving as a public declaration of the AG's theological commitments and distinguishing it from other religious movements with differing beliefs.

  • In October 1916, the council formally adopted the statement of fundamental truths, which served as a definitive rejection of Oneness teaching and a reaffirmation of the AG's unwavering commitment to Trinitarian theology. This decision marked a turning point in the AG's history, solidifying its doctrinal identity and setting a clear boundary for theological dissent.

    • It is fundamentally incompatible to hold Oneness beliefs and simultaneously adhere to the 16 fundamentals, as the two systems of belief are mutually exclusive and irreconcilable.

    • Oneness adherents are therefore ineligible to serve as Assemblies of God ministers, underscoring the importance of doctrinal alignment for leadership within the fellowship.

Establishment of General Presbytery

  • A general presbytery was established to provide additional oversight and accountability within the AG, creating another layer of authority to safeguard the fellowship's doctrinal purity and ensure adherence to its established standards.

  • The executive presbytery was initially reduced to five members but was later expanded to 17 to ensure broader representation and expertise in decision-making, reflecting the growing complexity and scope of the AG's ministry.

  • The need for a more representative body to serve when the general council was not in session prompted the creation of the general presbytery, ensuring continuity of leadership and guidance between council meetings.

Additional Resources

  • IFBHC.org provides further information and resources related to the Oneness controversy and the history of the Assemblies of God.

  • The textbooks "People of the Spirit" offer valuable insights and perspectives on this pivotal period in AG history, providing a more comprehensive understanding of the events and issues surrounding the Oneness controversy.

Important People, Dates, and Events

  • Key People:

    • Maria Woodworth Etter

    • Ari McAllister

    • John G. Sheppe

    • Frank J. Ewert

    • G.T. Haywood

    • H.G. Rogers

    • E.N. Bell

    • Collins

    • Opperman

    • Welch

    • T.K. Leonard

    • S.A. Jamison

    • D.W. Kerr

    • Stanley Fraudsham

  • Key Dates:

    • April 9, 1913: Camp meeting led by Maria Woodworth Etter where the controversy began.

    • 1914: First General Council (issue surfaced prior).

    • April 1914: Frank J. Ewert's sermon.

    • July 1915: Third interstate camp meeting of the AG.

    • October 1915: Third General Council.

    • October 1916: Adoption of the statement of fundamental truths.

  • Key Events:

    • 1913 Camp Meeting led by Maria Woodworth Etter: The Oneness controversy ignited.

    • Ari McAllister's sermon emphasizing baptism in Jesus' name.

    • John G. Sheppe's "new revelation" about baptism.

    • Frank J. Ewert and a convert rebaptizing each other.

    • G.T. Haywood spreading the "new issue".

    • Third interstate camp meeting of the AG in July 1915: Controversy intensified.

    • E.N. Bell's and others' rebaptism in Jesus' name only.

    • Third General Council in October 1915: Attempts at resolution.

    • Adoption of the statement of fundamental truths in October 1916: Rejection of Oneness teaching.

    • Establishment of the General Presbytery.