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Journal articles on the topic 'Oneness Pentecostalism'

Author: Grafiati

Published: 4 June 2021

Last updated: 10 February 2022

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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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2

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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3

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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4

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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5

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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6

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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9

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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10

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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11

Friesen, Aaron T. "Pentecostal Antitraditionalism and the Pursuit of Holiness." Journal of Pentecostal Theology 23, no. 2 (October 16, 2014): 191–215. http://dx.doi.org/10.1163/17455251-02301004.

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This paper introduces the Wesleyan Quadrilateral and summarizes how each of the sources (Scripture, tradition, experience and reason) were used in the thought of John Wesley. Next, an overview is given of the developments in the radical wing of the Holiness movement during the late nineteenth century that led to many Pentecostals valuing only three of the four sources: Scripture (through the Bible Reading Method), reason (through pragmatism and Common Sense Realism), and experience (through an emphasis on encountering God through supernatural manifestations of the Holy Spirit). In particular, the role of tradition in the Wesleyan-Holiness movement is compared and contrasted with early Pentecostal responses to church tradition as a viable source for theological reflection and decision-making. The issues of women in ministry, pacifism and oneness in early Pentecostalism are examined in order to demonstrate how Pentecostals either grounded their decisions in tradition or broke with tradition in the task of theological discernment. Finally, some proposals are made concerning how Pentecostals might learn from Wesley in order to reincorporate tradition as a Spirit-empowered resource for theological reflection.

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12

Barba, Lloyd, and Andrea Shan Johnson. "The new issue: Approaches to oneness Pentecostalism in the United States." Religion Compass 12, no. 11 (October 18, 2018): e12288. http://dx.doi.org/10.1111/rec3.12288.

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13

French, Talmadge. ""In Jesus' Name": A Key Resource on the Worldwide Pentecostal Phenomenon & the Oneness, Apostolic, or Jesus' Name Movement." Pneuma 31, no. 2 (2009): 267–74. http://dx.doi.org/10.1163/027209609x12470371387921.

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AbstractThe review summarizes the implications of David Reed's excellent study of Oneness Pentecostalism as a major treatment of the movement in which the sections regarding its background, history, and theology are equally comprehensive. Reed's work sets the movement, not in the context of its global expansion and impact, but within the context of its historical development amidst an array of Evangelical-Pentecostal tensions. It characterizes the movement as a sect, rather than a cult, and as a worldwide expression of Pentecostalism in its own right. This review, therefore, explores Reed's argumentation in which he explains its historical development as a movement rooted, first and foremost, in pietism, especially Wesleyan, which used Jewish categories, similar to the practice of early Jewish rather than Nicene Christianity. Reed contends that a tendency towards a Jesus-centric 'reductionism' in Evangelicalism shaped the movement and most of its patterns of doctrinal 'imbalances.' The specific setting for this influence is seen as the theology of William Durham, specifically, and the restoration impulses of Pentecostalism, generally.

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14

Haustein, Jörg. "The New Prime Minister’s Faith: A Look at Oneness Pentecostalism in Ethiopia." PentecoStudies: An Interdisciplinary Journal for Research on the Pentecostal and Charismatic Movements 12, no. 2 (December 10, 2013): 183–204. http://dx.doi.org/10.1558/ptcs.v12i2.183.

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15

Baker, Josiah. "‘One Lord, One Faith, One Baptism’?" Journal of Pentecostal Theology 29, no. 1 (February 17, 2020): 95–112. http://dx.doi.org/10.1163/17455251-02901006.

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The emerging ecumenical activities of Classical Pentecostals affect and are affected by the relations between Oneness and Trinitarian Pentecostals. The commitments of Trinitarian Pentecostals to Oneness Pentecostals could hinder their involvement in ecumenical contexts that reject Oneness Pentecostals, while their increasing Trinitarian commitments could strain their already tenuous relationship with Oneness Pentecostals. This article is a programmatic essay that explores the emerging tension through its focal point of baptism, an important subject in intra-Pentecostal and ecumenical discourse. The author unpacks the origins of the problem facing Trinitarian Pentecostals before articulating why baptism is the proper locus for beginning to resolve the tension. He argues that the tensions for Pentecostals caused by the doctrine of God are best resolved by the further development by Pentecostals of their Trinitarian theology. The author concludes with necessary steps to be taken in this doctrinal formulation within intra-Pentecostal and ecumenical contexts.

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16

Faupel, D. William. "FRENCH, Talmage L., Early Interracial Oneness Pentecostalism: G. T. Haywood and the Pentecostal Assemblies of the World (1901–1931). Eugene, OR: Pickwick Publications, 2014. 269pp. Pbk. ISBN: 9781625641502. US$32." PentecoStudies: An Interdisciplinary Journal for Research on the Pentecostal and Charismatic Movements 15, no. 1 (February 27, 2016): 103–5. http://dx.doi.org/10.1558/ptcs.v15i1.30181.

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17

Palma, Paul. "Early Interracial Oneness Pentecostalism: G. T. Haywood and the Pentecostal Assemblies of the World (1901-31) , Talmadge L. French, James Clarke, 2014 (ISBN 978-0-227-17477-7), xvi + 269 pp., pb $25." Reviews in Religion & Theology 23, no. 4 (October 2016): 486–88. http://dx.doi.org/10.1111/rirt.12752.

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18

Reed, David. "Response to Reviews of, In Jesus' Name." Pneuma 31, no. 2 (2009): 283–89. http://dx.doi.org/10.1163/027209609x12470371388001.

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AbstractThis article is a response by Reed to two reviews of his book. Both reviewers write as Oneness or "Apostolic" Pentecostals, Millner from an African-American tradition and French from a predominantly white organization. Reed briefly examines three issues raised in the reviews based on their implications for race within OP identity: the historical roots of OP theology in early evangelicalism, OP's heterodox beliefs and tenuous relationship with other Christian bodies, and Reed's historical-theological methodology.

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19

Macchia, Frank D. "The Oneness-Trinitarian Pentecostal Dialogue: Exploring the Diversity of Apostolic Faith." Harvard Theological Review 103, no. 3 (July 2010): 329–49. http://dx.doi.org/10.1017/s0017816010000660.

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The Nicene Creed and the subsequent development of Trinitarian orthodoxy have been regarded by many as essential to the apostolic faith of the churches. For example, the Nicene-Constantinopolitan Creed without the filioque clause was made the starting point of the World Council of Churches' Commission on Faith and Order study program entitled, “Towards the Common Expression of the Apostolic Faith Today.” Not so well known, however, is the existence of a growing movement of Pentecostal Christians globally that seeks to preserve the apostolic faith of the churches in significant measure by rejecting the Nicene-Constantinopolitan Creed along with the Trinitarian dogma that historically it had supported. Commonly called Oneness or Apostolic Pentecostals, they are estimated to have from 14 to over 17 million followers globally and growing rapidly in Mexico, China, and the United States.1

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20

Segraves, Daniel L. "“In Jesus' Name”: The History and Beliefs of Oneness Pentecostals - By David A. Reed." Religious Studies Review 35, no. 1 (March 2009): 44. http://dx.doi.org/10.1111/j.1748-0922.2009.01318_37.x.

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21

Bernard, David K. "Gregory A. Boyd, Oneness Pentecostals and the Trinity. (Grand Rapids, MI: Baker Book House, 1992). 234 pp. $11.99 paper." Pneuma 15, no. 1 (1993): 109–11. http://dx.doi.org/10.1163/157007493x00086.

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22

Rybarczyk, Edmund. "Reed, David A., In Jesus’ Name: The History and Beliefs of Oneness Pentecostals. Blandford Forum, UK: Deo Publishing, 2008. xii + 394pp. Pbk. ISBN 9781905679010. UK £25.95/Europe £27.95/ROW £29.95." PentecoStudies: An Interdisciplinary Journal for Research on the Pentecostal and Charismatic Movements 12, no. 1 (November 4, 2012): 137–39. http://dx.doi.org/10.1558/ptcs.v12i1.137.

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23

"Oneness-Trinitarian Pentecostal Final Report, 2002-2007." Pneuma 30, no. 2 (2008): 203–24. http://dx.doi.org/10.1163/157007408x346311.

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AbstractThis Final Report of the Oneness-Trinitarian Pentecostal dialogue and the six-year study that led up to it were commissioned by the Society for Pentecostal Studies (SPS), an international society of scholars established in 1970 to provide a venue for research related to Pentecostal and Charismatic studies. This Report deals with the five issues discussed during the five years of study (the sixth year was devoted to the Final Report): The Historic Division between Oneness and Trinitarian Pentecostals, Baptism, Christology and the Godhead, Salvation, and Holiness.

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