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Relevant bibliographies by topics / Oneness Pentecostalism

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Academic literature on the topic 'Oneness Pentecostalism'

Author: Grafiati

Published: 4 June 2021

Last updated: 10 February 2022

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Journal articles on the topic "Oneness Pentecostalism"

1

Lie, Geir. "Oneness Pentecostalism in Norway." Journal of the European Pentecostal Theological Association 40, no. 1 (January 2, 2020): 46–59. http://dx.doi.org/10.1080/18124461.2020.1715027.

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Setiawan, Hanny, and Joseph Christ Santo. "Kajian Historis Teologis Oneness Pentecostalism: Studi Kasus." MAGNUM OPUS: Jurnal Teologi dan Kepemimpinan Kristen 2, no. 1 (December 31, 2020): 13–26. http://dx.doi.org/10.52220/magnum.v2i1.68.

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Oneness Pentecostalism's theological position in the orthodoxy faith is arguable. Even though the general position has put the stream of pentecostal movement into heretical teaching, but their presence among mainstream denominations are common. Meaning, the oneness of people is mixed into the other denominations, and among local churches, they have treated just like the other denomination traditions. This article argues that Oneness is indeed a heretical sect. To support this thesis, the historical background for both the origin of the movement and the review of the current case of Joshua B. Tewuh and Bethel Church of Indonesia will be provided. This article's findings in the possible misinterpretation of W.H. Offiler position in Oneness will be described as important evidence between GBI and Bethel Temple traditions. The theological position of the Oneness, in addition, will be surveyed in detail to provide a framework of thought of its core doctrines. The survey will be focused on Christology position includes the similarity with other heretic teachings of modalism and Sebelius. In conclusion, this article will present the influence of historical and theological understanding of Oneness in pentecostal-affiliated Indonesian Churches.AbstrakPosisi teologis Oneness Pentecostalism dalam iman ortodoks menjadi perdebatan. Meskipun posisi umum ada yang menyatakan bahwa salah satu aliran pergerakan Pentakosta ini termasuk heretik (bidat), tapi kehadiran mereka di antara denominasi-denominasi arus utama tidak asing. Artinya, pengikut Oneness bercampur dengan denominasi lain, dan di antara gereja-gereja lokal mereka diperlakukan sebagai tradisi denominasi yang lain, seperti tidak ada bedanya. Artikel ini berargumen bahwa Oneness adalah sekte heretik. Untuk mendukung tesis ini, latar belakang sejarah dari asal pergerakan, dan kajian dari kasus terkini Joshua B. Tewuh dan Sinode Gereja Bethel Indonesia (GBI) mengenai isu ini akan dibicarakan. Penemuan-penemuan tentang ke-mungkinan misinterpretasi dari posisi W. H. Offiler akan ditunjukkan sebagai bukti-bukti yang menghubung-kan tradisi-tradisi antara GBI dan Bethel Temple. Posisi teologis dari Oneness akan diselidiki secara menyeluruh untuk memperlihatkan kerangka pemikiran dari doktrin-doktrin inti yang dipercaya. Penelitian juga melingkupi kesamaan Oneness dengan pemikiran heretik yang lain: modalisme dan sabelianisme. Sebagai kesimpulan, artikel ini menunjukkan pengaruh dari sejarah dan pengertian teologis tentang Oneness kepada gereja-gereja di Indonesia yang ber-afiliasi dengan aliran Pentakosta.

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Studebaker, Steven M. "The Plausibility of the Independent Origins of Canadian Pentecostalism: Winds from the North." Pneuma 33, no. 3 (2011): 417–25. http://dx.doi.org/10.1163/157007411x592710.

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Abstract Winds from the North showcases the role of early Canadian Pentecostals in the development of the global movement. It adds to the recent polygenetic thesis that challenges the popular notion that Pentecostalism originated largely in American revival centers, principally Azusa Street, and makes the case for diverse global points of origin. Canadian Pentecostalism exhibits unique characteristics, and its leaders made seminal and independent contributions to worldwide Pentecostalism. In addition to presenting a case for the independent origins and unique features, it highlights the role of women leaders in the early phases and spotlights the history of the Oneness and the Latter Rain movements of Canadian Pentecostalism. Though a vital addition to the field of Pentecostal research, the plausibility and necessity of independent origins and autonomous characteristics of the Canadian contribution to global Pentecostalism needs examination.

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Fudge, Thomas A. "Did E.N. Bell Convert to the ’New Issue’ in 1915?" Journal of Pentecostal Theology 9, no. 1 (2001): 122–40. http://dx.doi.org/10.1163/17455251-00901007.

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Excoriated on charges of theological weakness, indecisiveness and compromise from 1915 right down to the present, E.N. Bell remains one of the controversial and contested figures within early American Pentecostalism. The point of contention was Bell’s rebaptism in 1915 and alleged adherence to the ’new issue’. Trinitarian Pentecostals thought Bell had defected while Oneness Pentecostals continue to view Bell as a backslider from the truth. An analysis of the documentary evidence concludes that both perspectives were, and are, incorrect.

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Millner, Marlon. "One, One, One… One Way to God? A review essay of "In Jesus Name": The History and Beliefs of Oneness Pentecostals." Pneuma 31, no. 2 (2009): 275–82. http://dx.doi.org/10.1163/027209609x12470371387967.

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Abstract"In Jesus' Name" is a groundbreaking work on Oneness Pentecostalism. It seeks to be an exhaustive study, which historically situates OP culturally and theologically within a long tradition of Pietism dating back hundreds of years in Europe, and Christocentrism found in American Evangelicalism of the 19th century. However, in lifting up an African-American as the exemplar of Oneness Pentecostalism, the book introduces the person's "black heritage" as an interpretive key, but then fails to follow through on this insight, despite several works around Oneness Pentecostalism, in particular, and race. This leaves open the possibility that there is a significant hole in an otherwise comprehensive monograph. Indeed, closer attention to social location and the theological problem of race, would have paid off with material that indeed moves the tradition from so-called heterodoxy to a more robust, if contested, conversation with the dogmatic tradition, which the author seeks.

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Del Colle, Ralph. "Oneness and Trinity: a Preliminary Proposal for Dialogue With Oneness Pentecostalism." Journal of Pentecostal Theology 5, no. 10 (1997): 85–110. http://dx.doi.org/10.1177/096673699700501004.

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7

Reed, David. "Oneness Pentecostalism: Problems and Possibilities for Pentecostal Theology." Journal of Pentecostal Theology 5, no. 11 (1997): 73–93. http://dx.doi.org/10.1177/096673699700501104.

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8

Bernard, David K. "Early High Christology in Oneness Pentecostal Perspective." Religion & Theology 26, no. 1-2 (June 21, 2019): 147–67. http://dx.doi.org/10.1163/15743012-02601003.

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Abstract There is a substantial consensus for the emergence of a high or divine Christology very early and from a Jewish context. Based on insights from Oneness Pentecostalism, the New Testament evidence for early high Christology is best explained within the context of exclusive monotheism by a robust concept of incarnation and a duality of divine transcendence and immanence rather than incipient binitarianism or trinitarianism.

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McManus, Skylar D. "Oneness Pentecostalism, the Two-Minds View, and the Problem of Jesus's Prayers." TheoLogica: An International Journal for Philosophy of Religion and Philosophical Theology 3, no. 1 (March 1, 2019): 60–87. http://dx.doi.org/10.14428/thl.v2i3.2313.

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Even thirty years after Thomas Morris wrote The Logic of God Incarnate, there are some claims that Morris makes that require examination in analytic Christology. One of those claims is a concession that Morris gives to modalists near the end of the book, where he says that the two–minds view he has defended can be used to provide a consistent modalistic understanding of Jesus’s prayer life. This view, he says, blocks the inference from the fact that Jesus prays to the Father to the additional claim that Jesus and the Father are numerically distinct. I argue that Oneness Pentecostals can appropriate central concepts from The Logic of God Incarnate as Morris suggests, and further that this means Oneness Pentecostals should abandon the claim that Jesus believes he just is the Father. Once Oneness Pentecostals abandon this claim, they can give a possible explanation of how it is that Jesus relates to the Father in prayer even though he just is the Father.

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Richmann, Christopher J. "William H. Durham and Early Pentecostalism." PNEUMA 37, no. 2 (2015): 224–43. http://dx.doi.org/10.1163/15700747-03702018.

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Scholars recognize William H. Durham as responsible for introducing a non-Wesleyan theology of sanctification into the early pentecostal movement. Because the controversy over Durham’s “finished work of Calvary” theology precipitated a rift in early Pentecostalism that had lasting institutional ramifications, Durham occupies a crucial place in pentecostal historiography. Yet, scholarly treatment of Durham has been hindered by misjudgments in three areas of inquiry. First, a series of unsupported historical details has led to a dubious timeline for the unveiling of the finished-work teaching. Second, the chronological errors have obscured the role of A.S. Copley in the early stages of pentecostal anti-Wesleyan theology. Third, a Durham-centered interpretation of the origins of Oneness Pentecostalism has distorted Durham’s basic soteriological insights.

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Dissertations / Theses on the topic "Oneness Pentecostalism"

1

Banks, Adrianne. "Is Oneness Pentecostalism Modalism?" Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Lawson, Anthony David. "Oneness pentecostalism the historical and theological roots of a worldwide restoration movement within classical pentecostalism /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p062-0277.

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King, Johnny Loye. "Spirit and schism : a history of 'Oneness Pentecostalism' in the Philippines." Thesis, University of Birmingham, 2017. http://etheses.bham.ac.uk//id/eprint/7206/.

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This thesis presents the history of Oneness Pentecostalism in the Philippines for the first time. It traces the origins, development and current state of this movement. This work will attempt to supply that information, and do so in a manner that recognizes the vital roles of the Filipinos. It argues that schism within the movement was unavoidable due to historical and cultural predispositions of the Filipinos when combined with the paternal methods of the missionaries, and the schismatic nature of Pentecostalism. Important leaders are examined and presented with heretofore-unpublished details of their lives and works, including missionaries and national leaders such as Diamond A. Noble and Wilde Almeda. Some of the many organizations are studied from the perspective of schism and success, and a summary of the entire movement is offered with an analysis as to why people have migrated into it and within it. It attempts to present a way of understanding Oneness Pentecostalism in the Philippines through the examination of schism; understanding that may contribute to a global understanding of the Oneness movement, or even of Pentecostalism as a whole.

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Bernard, David Kane. "Monotheistic discourse and deification of Jesus in early Christianity as exemplified in 2 Corinthians 3:16-4:6." Thesis, 2014. http://hdl.handle.net/10500/18502.

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One of the central issues of early Christianity was the identity of Jesus Christ. Paul and other early Christians discussed this question within the framework of traditional Jewish monotheism and used the language of deity to describe Christ. This thesis explores how and why they integrated the two concepts of monotheism and the deity of Jesus. As a window into this process, it particularly examines Paul’s discourse in 2 Cor 3:16–4:6, employing grammatical-historical exegesis with insights from rhetorical criticism and Oneness Pentecostal Christology. We consider three fundamental questions: (1) What does the exalted language concerning Christ in this text represent? (2) How did Paul reconcile the deification of Jesus with his monotheistic heritage? (3) Why did Paul deify Jesus? What interests were served, and what were the practical consequences? The conclusion is that early Christians, prior to and including Paul, worshiped Jesus within a Jewish monotheistic context and not as a result of Hellenization. They viewed Jesus as the revelation of the one God, not as a second deity or a different personage. Although they reinterpreted their core beliefs in light of Jesus, they did not see their worship of Jesus as violating their core beliefs. The evidence from Paul’s Corinthian correspondence does not require an explicit binitarian or trinitarian model, but it reveals that many early Christians viewed God as both transcendent and immanent and worshiped Jesus as the God of Israel manifested in human identity. We identify four significant socio-rhetorical factors in the monotheistic deification of Jesus: (1) In a context of rapid social change it enabled Christians to combine Hebrew monotheism with Greek longing for universals, thereby claiming both traditional heritage and Christocentric distinctiveness. (2) It gave them a unique social identity and cohesiveness. (3) It affirmed their soteriological experiences, beliefs, and outreach. (4) It positioned the movement to attract all people, moving the new faith beyond Jewish ethnicity and traditional boundary markers so that it became a universal monotheism with a missiological focus. The socio-rhetorically constructed identity of Jesus Christ defined the identity of the early Christians. The result was a distinctively Christian faith.
New Testament
D. Th. (New Testament)

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Books on the topic "Oneness Pentecostalism"

1

Symposium on Oneness Pentecostalism (1st 1986 Saint Louis, Mo.). Symposium on Oneness Pentecostalism, 1986. Hazelwood, Mo: United Pentecostal Church International, 1986.

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2

Oneness Pentecostals and the Trinity. Grand Rapids, Mich: Baker Book House, 1992.

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Symposium on Oneness Pentecostalism (2nd 1988 Saint Louis, Mo.). Symposium on Oneness Pentecostalism, 1988 and 1990. Hazelwood, MO: Word Aflame Press, 1990.

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4

Dennis, Paul A. A promise and a plan: A history of the Oneness Pentecostal Movement in Japan. Hazelwood, MO: Word Aflame Press, 2014.

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5

Bernard, David K. The oneness of God. Hazelwood, Mo: Word Aflame Press, 1986.

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Bernard, David K. Essentials of oneness theology. Hazelwood, Mo: Word Aflame Press, 1985.

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Early interracial Oneness Pentecostalism: G.T. Haywood and the Pentecostal Assemblies of the World (1901-1931). Eugene, Oregon: Pickwick Publications, 2014.

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Bernard, David K. The oneness of God. Hazelwood, Mo: Word Aflame Press, 1998.

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9

Vanya, Rob. Discovering the deity of Jesus. Hazelwood, MO: Word Aflame Press, 1992.

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10

Norris, David S. I am: A oneness Pentecostal theology. Hazelwood, MO: Word Aflame Press, 2009.

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Book chapters on the topic "Oneness Pentecostalism"

1

Reed, David A. "Oneness (Apostolic) Pentecostalism." In Handbook of Pentecostal Christianity, 158–62. Cornell University Press, 2012. http://dx.doi.org/10.1515/9781501757105-036.

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"The Haywood Era in Oneness Pentecostalism:." In Early Inter-racial Oneness Pentecostalism, 163–91. The Lutterworth Press, 2014. http://dx.doi.org/10.2307/j.ctt1cgf8cm.12.

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"Front Matter." In Early Inter-racial Oneness Pentecostalism, ii—v. The Lutterworth Press, 2014. http://dx.doi.org/10.2307/j.ctt1cgf8cm.1.

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"The Interracial Doak-Haywood Golden Era of Oneness Pentecostalism." In Early Inter-racial Oneness Pentecostalism, 113–33. The Lutterworth Press, 2014. http://dx.doi.org/10.2307/j.ctt1cgf8cm.10.

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"Redrawing the Color Line in Early Oneness Pentecostalism." In Early Inter-racial Oneness Pentecostalism, 134–62. The Lutterworth Press, 2014. http://dx.doi.org/10.2307/j.ctt1cgf8cm.11.

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"Conclusion:." In Early Inter-racial Oneness Pentecostalism, 192–203. The Lutterworth Press, 2014. http://dx.doi.org/10.2307/j.ctt1cgf8cm.13.

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"Appendix A:." In Early Inter-racial Oneness Pentecostalism, 204–12. The Lutterworth Press, 2014. http://dx.doi.org/10.2307/j.ctt1cgf8cm.14.

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"Appendix B:." In Early Inter-racial Oneness Pentecostalism, 213–31. The Lutterworth Press, 2014. http://dx.doi.org/10.2307/j.ctt1cgf8cm.15.

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"Bibliography." In Early Inter-racial Oneness Pentecostalism, 232–52. The Lutterworth Press, 2014. http://dx.doi.org/10.2307/j.ctt1cgf8cm.16.

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"Back Matter." In Early Inter-racial Oneness Pentecostalism, 253. The Lutterworth Press, 2014. http://dx.doi.org/10.2307/j.ctt1cgf8cm.17.

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