Editing Oneness Pentecostalism (section)

==History==
{{See also|Pentecostalism#Early controversies}}
The first Pentecostals were [[Holiness Pentecostal]]s teaching three works of grace: the [[Born again|new birth]], receipt of [[Christian perfection|entire sanctification]], and [[Baptism with the Holy Spirit#Classical Pentecostalism|baptism with the Holy Spirit]] accompanied by [[glossolalia]]. They specifically taught the [[Wesleyan theology|Wesleyan]] doctrines of [[outward holiness]] and [[Christian perfection]], an instantaneous, definitive [[second work of grace]] in which the baptized person's soul is cleansed of its [[original sin]] and perfected.<ref name="Demarest2006">{{cite book |last1=Demarest |first1=Bruce |title=The Cross and Salvation (Hardcover): The Doctrine of Salvation |date=1 August 2006 |publisher=Crossway |isbn=978-1-4335-1957-4 |page=393-394 |language=en|quote=Holiness Pentecostals ... trace their roots to the nineteenth century Wesleyan-Holiness revival. They identify three instantaneous works of grace, as follows. (1) The ''regenerating'' work of grace includes justification and the new birth. Here God forgives sins and imputes to believers Christ's righteousness. (2) A post-conversion, ''sanctifying'' work of grace eradicates the Adamic nature and completely purifies the Christian's heart and mind. Following Wesley, the believer's state following this second blessing is known as "entire sanctification," "Christian perfection," or "perfect love." The second work of grace renders believers purified vessels fit for the Spirit's filling. The Pentecostal Holiness Church affirms, "We believe that entire sanctification is an instantaneous, definite second work of grace, obtainable by faith on the part of the fully justified believer." (3) The ''empowering'' work of grace represents the Pentecostal experience of baptism in the Spirit. Here the Holy Spirit takes full possession of perfected believers. Tongues-speaking represents the initial ''sign'' that this Spirit-baptism has occurred. The Church of God (Cleveland, Tennessee) sums up the sequence as follows: "We believe...in sanctification subsequent to the new birth...and in the baptism of the Holy Ghost subsequent to a clean heart." ... Other Pentecostal groups arose independently of Wesleyanism. The Assemblies of God and related groups deny the experience of entire sanctification that destroys inbred sin.}}</ref> [[Finished Work Pentecostalism|Finished Work Pentecostals]] broke away from the Holiness Pentecostals, rejecting the Wesleyan doctrines and instead teaching only two works of grace: [[Conversion to Christianity|conversion]] and baptism with the Holy Spirit.<ref name="Levinson1996">{{cite book |last=Levinson |first=David |year=1996 |title=Religion: A Cross-cultural Encyclopedia |location=[[Santa Barbara, California]] |publisher=[[ABC-Clio]] |isbn=978-0-87436-865-9 |page=151 |language=English |quote=The Finished Work Pentecostals believed that conversion and sanctification were a single act of grace. The Assemblies of God, created in 1914, became the first Finished Work denomination.}}</ref><ref name="2012Stewart">{{cite book |last1=Stewart |first1=Adam S. |title=Handbook of Pentecostal Christianity |date=15 April 2012 |publisher=Cornell University Press |isbn=978-1-60909-047-0 |language=en |quote=By 1910 Durham had become convinced that the Holiness doctrine that sanctification was a "second work of grace" was an error. This doctrine presented sanctification as something that happened at a specific moment subsequent to conversion. Holiness preachers often described this as an instantaneous experience of "entire sanctification" or "Christian perfection." Durham's strenuous opposition to the doctrine was controversial because it was a common doctrine among Pentecostals of his day; indeed, it was a doctrine that Durham himself had previously preached. ... Durham's break with the Holiness tradition was not so much that he believed sanctification was provided through the cross of Christ, but, rather, because of the implications that he made from this; namely, he taught a two-stage Pentecostal experience of conversion and then baptism in the Holy Spirit, rather than the three-stage Pentecostal experience his Pentecostal-Holiness counterparts were teaching (conversion, sanctification, and then baptism in the Holy Spirit).}}</ref> The Finished Work Pentecostal branch further partitioned into [[Trinitarian]] and [[nontrinitarian]] branches, with the latter forming Oneness Pentecostalism.<ref name="Anderson2004">{{cite book |last1=Anderson |first1=Allan |title=An Introduction to Pentecostalism: Global Charismatic Christianity |date=13 May 2004 |location=[[Cambridge]] |publisher=[[Cambridge University Press]] |isbn=978-0-521-53280-8 |page=47 |language=English|quote=Those who resisted Durham's teaching and remained in the 'three-stage' camp were Seymour, Crawford and Parham, and Bishops Charles H. Mason, A.J. Tomlinson and J.H. King, respectively leaders of the Church of God in Christ, the Church of God (Cleveland) and the Pentecostal Holiness Church. Tomlinson and King each issued tirades against the 'finished work' doctrine in their periodicals, but by 1914 some 60 percent of all North American Pentecostals had embraced Durham's position. ... The 'Finished Work' controversy was only the first of many subsequent divisions in North American Pentecostalism. Not only did Pentecostal churches split over the question of sanctification as a distinct experience, but a more fundamental and acrimonious split erupted in 1916 over the doctrine of the Trinity. ... The 'New Issue' was a schism in the ranks of the 'Finished Work' Pentecostals that began as a teaching that the correct formula for baptism is 'in the name of Jesus' and developed into a dispute about the Trinity. It confirmed for Holiness Pentecostals that they should have no further fellowship with the 'Finished Work' Pentecostals, who were in 'heresy'.}}</ref> The Oneness Pentecostal movement began in 1913 as the result of doctrinal disputes within the nascent Finished Work Pentecostal movement,<ref name=":4">{{Cite web|last=Gill|first=Kenneth|title=Dividing Over Oneness|url=https://www.christianitytoday.com/history/issues/issue-58/dividing-over-oneness.html|url-status=live|archive-url=https://web.archive.org/web/20201119024652/https://www.christianitytoday.com/history/issues/issue-58/dividing-over-oneness.html|archive-date=19 November 2020|access-date=19 November 2020|website=Christianity Today|date=April 1998 |language=en}}</ref><ref>{{cite web|url=https://www.namb.net/apologetics/resource/oneness-pentecostalism/|title=Oneness Pentecostalism|first1=Tal|last1=Davis|website=North American Mission Board|url-status=live|archive-url=https://web.archive.org/web/20201119020648/https://www.namb.net/apologetics/resource/oneness-pentecostalism/|archive-date=19 November 2020|access-date=19 November 2020|language=en-US}}</ref> specifically within the [[Assemblies of God]], the first Finished Work Pentecostal denomination.<ref name="EGPO"/><ref name="Levinson1996"/>

===Movement beginnings===
[[File:William Howard Durham.jpg|thumb|[[William Howard Durham]], the initiator of Finished Work Pentecostalism whose Christocentric theology laid the groundwork for the later emergence of Oneness Pentecostalism]]
The emergence of Oneness Pentecostalism as a distinct movement can be traced to the doctrinal split between Finished Work Pentecostalism and Holiness Pentecostalism, known as the "Finished Work" controversy. The controversy arose from a sermon by [[William Howard Durham]] titled ''The Finished Work of [[Calvary]]''. In this message, Durham rejected the doctrine of entire sanctification as a separate and subsequent experience to [[Justification (theology)|justification]], asserting instead that both were accomplished simultaneously at conversion. He grounded his teaching in the belief that the [[crucifixion of Jesus]] constituted a "finished work," rendering unnecessary any additional second work of grace. Durham emphasized that Jesus functioned as both sanctifier and baptizer with the Holy Spirit, with all spiritual benefits flowing from the completed work at Calvary through identification with him.<ref>{{cite book |last1=Faupel |first1=David W. |title=The everlasting gospel: the significance of eschatology in the development of Pentecostal thought |date=1996 |publisher=Sheffield Acad. Press |location=Sheffield |isbn=1850757615 |url=https://william-branham.org/data/people/jim_jones/publication/faupel___everlasting_gospel.pdf |access-date=17 July 2025}}</ref><ref>{{cite book |last1=Farkas |first1=Thomas George |title=William H. Durham and the sanctification controversy in early American Pentecostalism, 1906-1916 |date=1993 |publisher=The Southern Baptist Theological Seminary |location=Kentucky |url=https://www.proquest.com/docview/304071501 |access-date=17 July 2025 |id={{ProQuest|304071501}} |url-access=subscription}}</ref> Although Durham died before the emergence of Oneness theology, this [[Christocentric]] emphasis picked up in the Finished Work Pentecostal movement would later influence theological frameworks within the Oneness Pentecostal movement, particularly its doctrine of the oneness of God.<ref name="EGPO" /><ref name="HarvardOT">{{cite journal |last1=Macchia |first1=Frank D. |title=The Oneness-Trinitarian Pentecostal Dialogue: Exploring the Diversity of Apostolic Faith |journal=Harvard Theological Review |date=July 2010 |volume=103 |issue=3 |pages=329–349 |doi=10.1017/S0017816010000660 |url=https://doi.org/10.1017/S0017816010000660 |access-date=17 July 2025 |language=en |issn=1475-4517 |url-access=subscription}}</ref><ref name="ReedInJesusName">{{cite book |last1=Reed |first1=David A. |title="In Jesus name": the history and beliefs of Oneness Pentecostals |date=2008 |publisher=Deo Publishing |location=Blandford Forum |isbn=978-1905679010}}</ref><ref>{{cite book |author1=David A. Reed |editor1-last=Barba |editor1-first=Lloyd D |editor2-last=Johnson |editor2-first=Andrea Shan |editor3-last=Ramírez |editor3-first=Daniel |title=Oneness Pentecostalism: race, gender, and culture |date=2023 |publisher=The Pennsylvania State University Press |location=University Park, Pennsylvania |isbn=9780271094540 |pages=52–54 |access-date=17 July 2025 |chapter=Evangelical Origins of Oneness Pentecostal Theology |url=https://muse.jhu.edu/pub/2/edited_volume/book/112696/pdf |url-access=subscription}}</ref><ref name="Hogsten">{{cite journal |last1=Hogsten |first1=Chaplain Doug |title=The Monadic Formula of Water Baptism: A Quest for Primitivism via a Christocentric and Restorationist Impluse |journal=Journal of Pentecostal Theology |date=1 January 2008 |volume=17 |issue=1 |pages=70–95 |doi=10.1163/174552508X331989 |url=https://brill.com/view/journals/pent/17/1/article-p70_8.xml |access-date=7 May 2025 |language=en |issn=0966-7369|url-access=subscription }}</ref>

After Durham’s death, many Finished Work Pentecostals remained expectant for further restoration of apostolic teachings and anticipated a greater "[[Latter Rain (post–World War II movement)|Latter Rain]]."<ref name="ReedIJN Revelation">{{cite book |last1=Reed |first1=David A. |title="In Jesus name": the history and beliefs of Oneness Pentecostals |date=2008 |publisher=Deo Publishing |location=Blandford Forum |isbn=978-1905679010 |chapter=Revelation of the Name}}</ref> In July 1912, [[Maria Woodworth-Etter]] was invited by [[Dallas]] pastor [[F. F. Bosworth]] to hold [[Revival meeting|revivial services]] at his church. Although initially scheduled for two weeks, the meetings extended for over five months, with nightly services drawing significant crowds.<ref name="FaupelGrowth">{{cite book |last1=Faupel |first1=D. William |title=The Everlasting Gospel: The Significance of Eschatology in the Development of Pentecostal Thought |date=2010 |publisher=Brill |location=Leiden Boston |isbn=9789004397057 |url=https://doi.org/10.1163/9789004397057_010 |access-date=19 July 2025 |chapter=Growth: Defining the Parameters of Pentecostal Thought |pages=228–306 |doi=10.1163/9789004397057_010 |url-access=subscription}}</ref> According to reports in ''Word and Witness'', a Pentecostal periodical edited by E. N. Bell, more than 5,000 people attended the meetings, which featured reports of [[Faith healing|miraculous healings]] and over 1,200 individuals embracing the Pentecostal experience.<ref>{{cite journal |last1=Alexander |first1=Kimberly Ervin |editor1-last=Wilkinson |editor1-first=M. |title=Woodworth-Etter, Maria |journal=Brill's Encyclopedia of Global Pentecostalism Online |date=2019 |doi=10.1163/2589-3807_EGPO_COM_038329 |url=https://doi.org/10.1163/2589-3807_EGPO_COM_038329 |access-date=19 July 2025 |publisher=Brill |url-access=subscription}}</ref><ref name="FaupelGrowth" /> These events contributed to a growing sense among many Pentecostals that a new work of God was imminent.<ref name="ReedIJN Revelation" />

Following the success of the Dallas meetings, Canadian preacher R. J. Scott approached Woodworth-Etter with the idea of organizing a large-scale revival focused on spiritual unity.<ref name="ReedIJN Revelation" /> The resulting event, known as the Apostolic Faith World-Wide Camp Meeting, was held in [[Arroyo Seco (Los Angeles County)|Arroyo Seco]], [[California]] beginning on April 15, 1913.<ref name="FaupelGrowth" /> Organizers anticipated that God would "deal with them, giving them a unity and power that we have not yet known."<ref>{{cite web |last1=Warner |first1=Wayne |date=Spring 1983 |title=World-Wide Apostolic Faith Camp Meeting |url=https://archives.ifphc.org/pdf/Heritage/1983_01.pdf |website=The Assemblies of God Archives |publisher=Assemblies of God Heritage}}</ref><ref>{{cite book |first1=Edith Waldvogel |last1=Blumhofer |year=1993 |chapter=Baptism and the Trinity |chapter-url={{Google books|tKuTIfCPeJwC|page=127|plainurl=yes}} |page=127 |title=Restoring the Faith: The Assemblies of God, Pentecostalism, and American Culture |publisher=University of Illinois Press |isbn=978-0-252-06281-0 }}</ref> The meeting opened with a sermon on [[Jeremiah 31:22#Verse 22|Jeremiah 31:22]], proclaiming that God was imminently about to perform a "new thing" during the gathering.<ref name="ReedIJN Revelation" /><ref name="UPCIDKB">{{cite book |last1=Gimpel |first1=Richard W. |title=The Oneness Theology of the United Pentecostal Church International as Articulated by David K. Bernard |date=August 2016 |publisher=Reformed Theological Seminary |location=Charlotte, North Carolina |url=https://cdn.rts.edu/wp-content/uploads/2019/05/201608-Gimpel-Richard.pdf |access-date=19 July 2025}}</ref> A few days later, during a scheduled baptismal service,<ref name="HarvardOT" /> Canadian minister [[R.E. McAlister]] preached a "[[Revelation|new revelation]]" (considered a theological restoration by those who adopted the teaching)<ref name="Hogsten" /> that a baptismal formula in "the name of Jesus" only was to be preferred over the mainstream [[Nicene Christianity|Nicene Christian]] [[Trinitarian formula]] ("Father, Son, and Holy Ghost") found in [[Matthew 28:19]], pointing rather to [[Acts 2:38]] ("in the name of Jesus") as the authoritative model.<ref>{{cite book |last1=Weaver |first1=C. Douglas |author1-link=Doug Weaver |title=The healer-prophet, William Marrion Branham: a study of the prophetic in American Pentecostalism |date=2000 |publisher=[[Mercer University Press]] |location=Macon, GA |isbn=9780865547100 |page=16 |edition=2 |url=https://books.google.com/books?id=0mQUxz82-08C&pg=PA16 |access-date=3 November 2023 |quote=In 1913, at a World Wide Pentecostal Camp Meeting in Los Angeles, a well-known Canadian Pentecostal, Robert T. McAlister, preached a sermon in which he declared that the baptismal formula of Acts 2:38 (in the name of Jesus Christ) was to be preferred over the Trinitarian formula of Matthew 28:19 (in the name of the Father, and of the Son, and of the Holy Ghost), because the former was the one used by the early Church.}}</ref><ref>{{Cite web |title=Oneness Pentecostalism |url=https://religionfacts.com/oneness-pentecostalism |url-status=dead |archive-url=https://web.archive.org/web/20220109041333/https://religionfacts.com/oneness-pentecostalism |archive-date=9 January 2022 |access-date=9 January 2022 |website=ReligionFacts}}</ref> The statement caused immediate controversy, and Frank Denny, a Pentecostal missionary to China, jumped on the platform in an attempt to censor McAlister and avoid being associated with Joshua Sykes who was baptizing in that way.<ref>{{Cite journal |last1=Barba |first1=Lloyd |last2=Johnson |first2=Andrea Shan |date=2018 |title=The new issue: Approaches to Oneness Pentecostalism in the United States |url=https://compass.onlinelibrary.wiley.com/doi/10.1111/rec3.12288 |journal=Religion Compass |language=en |volume=12 |issue=11 |article-number=e12288 |doi=10.1111/rec3.12288 |issn=1749-8171|url-access=subscription }}</ref><ref name="RGCOPI">{{cite book |author1=Lloyd Daniel Barba |author2=Andrea Shan Johnson |author3=Daniel Ramírez |editor1-last=Barba |editor1-first=Lloyd Daniel |editor2-last=Johnson |editor2-first=Andrea Shan |editor3-last=Ramírez |editor3-first=Daniel |title=Oneness Pentecostalism: race, gender, and culture |date=2023 |publisher=The Pennsylvania State University Press |location=University Park, Pennsylvania |isbn=9780271094540 |chapter=Introduction |url=https://muse.jhu.edu/pub/2/edited_volume/chapter/3630470 |access-date=4 August 2025 |url-access=subscription}}</ref>

However, McAlister's revelation inspired a young minister named John G. Schaepe. After all-night prayer and bible study, he proclaimed the following day that he had also received a [[private revelation]] against Trinitarian baptism.<ref>{{cite news|last1=Reckart|first1=Sr. Gary P.|title=Great Cloud Of Witnesses|publisher=Apostolic Theological Bible College|page=124}}</ref><ref>{{cite book|title=[[Dictionary of Pentecostal and Charismatic Movements]]|first1=C. M. Jr.|last1=Rabic|chapter=John G. Schaepe|last2=Burgess|last3=McGee|pages=768–769}}</ref><ref>{{cite journal|first1=J.|last1=Schaepe|title=A Remarkable Testimony|journal=Meat in Due Season|date=21 August 1917|page=4}}</ref><ref>{{Cite book |last=French |first=Talmadge L. |url=https://www.jstor.org/stable/j.ctt1cgf8cm |title=Early Inter-racial Oneness Pentecostalism: G.T. Haywood and the Pentecostal Assemblies of the World (1901-1931) |date=2014 |publisher=The Lutterworth Press |isbn=978-0-227-17477-7 |edition=1 |pages=63 |doi=10.2307/j.ctt1cgf8cm |jstor=j.ctt1cgf8cm |quote=John Schaepe, who received Spirit baptism at Azusa, February 23, 1907, received a "revelation" six years later of Jesus' Name baptism at Arroyo Seco. Many, including Harry Morse, heard him shouting the news throughout the camp in the early morning hours, persuading many of the new doctrine, and impacting Ewart himself, with whom Schaepe's Los Angeles ministry was associated.}}</ref> His judgment was accepted by several others in the camp and given further theological development by a minister named [[Frank Ewart]].<ref>{{cite book|last1=Bernard|first1=David|title=A History of Christian Doctrine, Volume Three: The Twentieth Century A.D. 1900–2000|date=1999|publisher=Word Aflame Press|location=Hazelwood, MO|page=87|isbn=978-1567222210}}</ref> Ewart also continued to promote the theology of the movement through his periodical ''Meat in Due Season'' and became the primary developer of the doctrine in its early stages.<ref name="EGPO" /><ref name="RGCOPI" /><ref name="BellAG">{{cite journal |last1=Fudge |first1=Thomas A. |title=Did E.N. Bell Convert to the 'New Issue' in 1915? |journal=Journal of Pentecostal Theology |date=1 January 2001 |volume=9 |issue=1 |pages=122–140 |doi=10.1163/17455251-00901007 |url=https://brill.com/view/journals/pent/9/1/article-p122_7.xml?rskey=jPuhlN&result=6 |access-date=7 May 2025 |language=en |issn=0966-7369|url-access=subscription }}</ref> Another attendee of the camp meeting, [[Itinerant preacher|evangelist]] Glenn Cook took the message with him back to the [[Midwestern United States]].<ref name="UPCIDKB" /> Although early proponents described their doctrinal insights as a "revelation," both Oneness and Trinitarian Pentecostals affirmed that all doctrine must be grounded in Scripture, not independent of it.<ref>{{cite journal |title=Oneness-Trinitarian Pentecostal Final Report, 2002-2007 |journal=[[Pneuma: The Journal of the Society for Pentecostal Studies]] |date=2008 |volume=30 |issue=2 |pages=203–224 |doi=10.1163/157007408X346311 |url=https://brill.com/view/journals/pneu/30/2/article-p203_2.xml |access-date=7 May 2025 |language=en |issn=0272-0965|url-access=subscription }}</ref>

[[File:Urshan-andrew-fig1.jpg|thumb|right|[[Andrew David Urshan|Andrew D. Urshan]], an early leader in the Oneness Pentecostal movement]]
A year later, on April 15, 1914, Ewart and Cook publicly baptized each other specifically in "the name of the Lord Jesus Christ" in a tank set up in Ewart's [[Tent revival|crusade tent]].<ref name="Ewart and Cook Rebaptized">{{cite book |last1=Tyson |first1=James L. |title=The Early Pentecostal Revival |date=1992 |publisher=Word Aflame Press |location=Hazelwood, Missouri |isbn=0-932581-92-7 |page=171}}</ref><ref name="Ewart and Cook Rebaptisms2">{{cite book |last1=Bernard |first1=David |title=A History of Christian Doctrine 1900-2000 Volume 3 |date=1999 |publisher=Word Aflame Press |location=Hazelwood, Missouri |isbn=0-932581-91-9}}</ref> This is considered to be the historical point when Oneness Pentecostalism emerged as a distinct movement.<ref name="fp123-4" /> As it grew, the movement added prominent leaders as [[Garfield Thomas Haywood|G. T. Haywood]], the African-American pastor of a large Assemblies of God church in [[Indianapolis]]; Franklin Small from [[Winnipeg, Canada]]; and [[Andrew David Urshan|Andrew Urshan]], a [[Persians|Persian]] evangelist.<ref name="EGPO" /> The [[soteriology]] of the Oneness movement was primarily outlined by these three men, who identified Acts 2:38 as the primary [[plan of salvation]].<ref name="Pneuma1979">{{cite journal |last1=Reed |first1=David Arthur |last2=Benthe |first2=H. F. |last3=Haberland |first3=G. |title=Origins and Development of the Theology of Oneness Pentecostalism in the United States |journal=[[Pneuma: The Journal of the Society for Pentecostal Studies]] |date=1 January 1979 |volume=1 |issue=1 |pages=31–37 |doi=10.1163/157007479X00046 |url=https://doi.org/10.1163/157007479X00046 |access-date=7 May 2025 |language=en |issn=0272-0965|url-access=subscription }}</ref>

A number of ministers claimed they were baptizing in Jesus' name before 1914, including Urshan and Small. Urshan claimed to have baptized others in Jesus' name as early as 1910,<ref>{{cite book |last1=Urshan |first1=Andrew D. |title=Pentecost as it was in the early 1900's |date=1 January 1987 |publisher=Apostolic Book Publishers |page=77 |edition=revised}}</ref><ref>{{cite book |last1=Urshan |first1=Andrew D. |title=The Life story of Andrew Bar David Urshan: An autobiography of the author's first forty years |date=1 January 1967 |publisher=Apostolic Press |page=102}}</ref><ref>{{cite journal |first1=E. N. |last1=Bell |title=The Sad New Issue |journal=Weekly Evangel |year=1915 |issue=93 |pages=3 }}</ref><ref>{{cite book |last1=Anderson |first1=Robert |title=Vision of the Disinherited: The Making of American Pentecostalism |date=July 1, 1980 |publisher=Oxford University Press |isbn=978-1565630000}}</ref> and Small claimed to have baptized 30 in Jesus' name only at the Annual Pentecostal Convention in Winnipeg in November 1913.<ref>{{cite book |last1=Reed |first1=David A. |title=Winds from the North |date=1 January 2010 |publisher=Brill |isbn=978-90-04-19251-5 |pages=191–213 |url=https://brill.com/display/book/edcoll/9789004192515/Bej.9789004185746.i-293_011.xml |access-date=8 May 2025 |language=en |chapter=Chapter Nine. Oneness Seed On Canadian Soil: Early Developments Of Oneness Pentecostalism}}</ref><ref>{{cite book |last1=Wilkinson |first1=Michael |title=Canadian Pentecostalism: transition and transformation |date=2009 |publisher=McGill-Queen's University Press |location=Montréal |isbn=9780773534575 |edition=1}}</ref> In addition, [[Charles Parham]] was recorded baptizing using a similar formula during the Azusa Street revival;<ref>{{cite book |last1=Johnston |first1=Robin |title=Howard A. Goss: A Pentecostal Life |date=24 September 2010 |publisher=Word Aflame Press |language=English|isbn=978-0757740299
}}</ref> until 1914, both Parham and [[William J. Seymour]] baptized using this [[Christology|Christological]] formula but repudiated the new movement's nontrinitarian teachings amidst the controversy as they baptized as [[Christocentrism|Christocentric]] Trinitarians.<ref>{{Cite book |last=French |first=Talmadge L. |url=https://www.jstor.org/stable/j.ctt1cgf8cm |title=Early Inter-racial Oneness Pentecostalism: G.T. Haywood and the Pentecostal Assemblies of the World (1901-1931) |date=2014 |publisher=The Lutterworth Press |isbn=978-0-227-17477-7 |edition=1 |pages=57–58|doi=10.2307/j.ctt1cgf8cm |jstor=j.ctt1cgf8cm }}</ref> Other baptisms in the name of Jesus were performed as far back as the [[19th century]], prior to the development of Oneness Pentecostal theology{{em-dash}}though some used justification similar to that of the later Oneness Pentecostals.<ref name="Hogsten" />

In the Assemblies of God, the re-baptisms in only Jesus' name caused a backlash from many Trinitarians. Particularly controversial was the re-baptism of E. N. Bell{{em-dash}}who was the chairman of the Assemblies of God at the time{{em-dash}}by Indianapolis pastor L.V. Roberts at a camp meeting in [[Jackson, Tennessee|Jackson, TN]] in 1915. Though he remained Trinitarian, the re-baptism remained a source of confusion over his views.<ref name="BellAG" /> The dispute between Oneness and Trinitarian Pentecostals on baptism and the Godhead became known as the "New Issue", a term widely used during the controversy.<ref>{{cite journal |last1=Baker |first1=Josiah |title='One Lord, One Faith, One Baptism'?: Between Trinitarian Ecumenism and Oneness Pentecostals |journal=Journal of Pentecostal Theology |date=17 February 2020 |volume=29 |issue=1 |pages=95–112 |doi=10.1163/17455251-02901006 |url=https://brill.com/view/journals/pent/29/1/article-p95_95.xml |access-date=7 May 2025 |issn=0966-7369|url-access=subscription }}</ref> It became an issue in the General Council of 1914, and in 1915, the General Council specifically focused on the issue, resulting in an "appeal for tolerance" by the Assemblies of God.<ref name="BrillPCs">{{cite web |last1=Johns |first1=Jackie David |title=Pentecostal Churches |url=https://referenceworks.brill.com/display/entries/ECO/P.65.xml |website=The Encyclopedia of Christianity Online |publisher=Brill |access-date=7 May 2025 |language=en |date=2011}}</ref> The issue finally came to a head in October 1916 at the fourth General Council, where the mostly Trinitarian leadership, fearing that the new movement might overtake their organization, drew up a doctrinal statement affirming the truth of Trinitarianism.<ref name="Pneuma1979" /><ref name="Chryssides 2012">{{cite book |last=Chryssides |first=George D. |author-link=George Chryssides |year=2012 |title=Historical Dictionary of New Religious Movements |chapter="Jesus Only" Pentecostalism |chapter-url=https://books.google.com/books?id=WA12nHRtmAwC&pg=PA189 |location=[[Lanham, Maryland]] |publisher=[[Rowman & Littlefield]] |edition=2nd |series=Historical Dictionaries of Religions, Philosophies, and Movements Series |pages=189–190 |isbn=978-0-8108-6194-7 |lccn=2011028298}}</ref> When the resulting [[Assemblies of God Statement of Fundamental Truths]] was adopted, a third of the Assemblies' ministers left to form Oneness congregations.<ref name="Magist">{{cite journal |doi=10.1163/157007403776113224 |title=An Emerging Magisterium? The Case of the Assemblies of God |journal=[[Pneuma: The Journal of the Society for Pentecostal Studies]]|volume=25 |issue=2 |pages=164–215 |year=2003 |last1=Robeck |first1=Cecil }}</ref> After this separation, most Oneness believers became relatively isolated from other Pentecostals and mainstream Nicene Christianity more broadly.<ref name="fp123-4" />

===Forming organizations===
Several small Oneness ministerial groups formed during and after the controversy between 1914 and 1916. Many of these groups ultimately merged into the [[Pentecostal Assemblies of the World]] (PAW), while others remained independent (e.g., the [[Apostolic Faith Mission Church of God]]).

The early PAW was racially diverse: it had both strong African-American representation in the [[Northern United States|North]] and white representation in the [[Southern United States|South]]. The organization's headquarters was located in [[Indianapolis]], and many of the organization's conferences were held in the North where segregation laws were not in place.<ref name="BrillPCs" /> However, as the organization grew, divisions occurred within the Pentecostal Assemblies of the World as there were reports of racial tension in the organization, particularly over the many African Americans that held significant leadership positions. White Southerners expressed objections to the logistical and financial burdens associated with annual travel to the North,<ref name="BrillPCs" /> and Haywood signed all ministerial credentials as the PAW's general secretary.<ref>{{cite book |last1=Clanton |first1=Arthur L. |last2=Clanton |first2=Charles E. |title=United we stand |date=1995 |publisher=Word Aflame Press |location=Hazelwood, MO |isbn=1567221343}}</ref>

Amid these tensions, White Southerners broke away from the PAW in 1924,<ref name="BrillPCs" /> and three new organizations were formed by 1925: the Apostolic Churches of Jesus Christ, Emmanuel's Church in Jesus Christ, and the Pentecostal Ministerial Alliance.<ref>{{Cite web |title=Pentecostal Ministerial Alliance (1924 - 1932) |url=https://www.thearda.com/us-religion/group-profiles/groups?D=1205 |access-date=2023-10-19 |website=Association of Religion Data Archives}}</ref> The former two later merged to become the Apostolic Church of Jesus Christ,<ref>{{Cite web|title=History of the Apostolic Church of Jesus Christ|url=https://www.acjcii.org/history|url-status=live|archive-url=https://web.archive.org/web/20201119011948/https://www.acjcii.org/history|archive-date=19 November 2020|access-date=19 November 2020|website=ACJC International|language=en}}</ref> and the latter became the Pentecostal Church, Inc. (PCI). In 1945, a merger of two predominantly-white Oneness groups—the PCI and the [[Pentecostal Assemblies of Jesus Christ]]—resulted in the formation of the [[United Pentecostal Church International]] (UPCI).<ref>{{Cite web |title=About the UPCI |url=https://upci.org/about-the-upci/ |access-date=2023-10-19 |website=United Pentecostal Church International |language=en-US}}</ref> Toronto pastor [[Howard A. Goss|Howard Goss]] became the first UPCI general superintendent after previously holding credentials with the PCI and preaching the Oneness message, despite being affiliated with the [[Pentecostal Assemblies of Canada]] until 1937.<ref>{{cite book |editor1-last=Melton |editor1-first=J. Gordon |title=Melton's Encyclopedia of American Religions |date=2017 |publisher=Gale |pages=1178–1179 |edition=9th |url=http://link.gale.com/apps/doc/CX3709002347/GVRL |access-date=7 May 2025 |chapter=2140 {{!}} United Pentecostal Church International [Canada]}}</ref> Starting with 521 member-churches, it became the largest and most influential Oneness Pentecostal organization, reporting a membership of over 5.75 million in 2024.<ref name="1Mil'>{{cite web |author1=UPCI Communications |title=The UPCI Now Has One Million Constituents in the US and Canada |url=https://upci.org/one-million-constituents/ |website=UPCI |access-date=19 April 2024 |date=18 March 2024}}</ref>

Oneness theology has also influenced independent Oneness Pentecostal movements that, while not officially affiliated with major denominations, embrace Jesus' name baptism and the infilling of the Holy Ghost as central to salvation.<ref>{{cite book |last1=French |first1=Talmadge L. |title=Early Inter-racial Oneness Pentecostalism: G.T. Haywood and the Pentecostal Assemblies of the World (1901-1931) |date=2014 |publisher=The Lutterworth Press |location=Eugene, Or |isbn=978-0-227-17477-7 |edition=1 |doi=10.2307/j.ctt1cgf8cm |url=https://doi.org/10.2307/j.ctt1cgf8cm |access-date=24 February 2025}}</ref>

===Contemporary movement===
Estimates suggest there are approximately 30 million Oneness Pentecostals worldwide. Demographically, the movement is notably diverse: around 40% of adherents are Black, 30% are Asian, 20% are Hispanic and Latino, and approximately 9% are White.<ref name="EGPO" /><ref name="French" /><ref name="RGCOPF">{{cite book |author1=Gilbert T. Rowe |editor1-last=Barba |editor1-first=Lloyd Daniel |editor2-last=Johnson |editor2-first=Andrea Shan |editor3-last=Ramírez |editor3-first=Daniel |title=Oneness Pentecostalism: race, gender, and culture |date=2023 |publisher=The Pennsylvania State University Press |location=University Park, Pennsylvania |isbn=9780271094540 |chapter=Foreward}}</ref>

====United States and Europe====
A majority of Black Pentecostal churches in both the [[United States]] and [[United Kingdom]] remain Oneness Pentecostal.<ref name="BrillPent">{{cite web |last1=Hollenweger |first1=Walter J. |title=Pentecostalism |url=https://referenceworks.brill.com/display/entries/ECO/P.66.xml |website=The Encyclopedia of Christianity Online |publisher=Brill |access-date=7 May 2025 |language=en |date=2011 |url-access=subscription}}</ref> In [[Great Britain]] particularly, there is a substantial presence of Oneness African-[[Caribbean]] churches, originating from Oneness Pentecostal influence in the poor urban centers of [[North America]] and the villages of the Caribbean islands.<ref>{{cite web |last1=Jelks |first1=Randal M. |last2=Gerloff |first2=Roswith I. H. |title=Black Churches |url=https://referenceworks.brill.com/display/entries/ECO/B319.xml |website=The Encyclopedia of Christianity Online |publisher=Brill |access-date=7 May 2025 |language=en |date=2011 |url-access=subscription}}</ref> Additionally, Oneness Pentecostalism has seen growth in [[Western Europe]] through the [[Evangelism|evangelistic]] efforts of African organizations.<ref name="EGPO" />

====South America====
The Oneness movement has grown throughout [[South America]]. The United Pentecostal Church of [[Colombia]] (the national branch of the UPCI) is the second-largest denomination in the country behind the [[Catholic Church]] and the largest Protestant denomination with over one million constituents,<ref name="RGCOPF" /><ref>{{cite web |last1=Zurlo |first1=Gina A. |title=World Christian Database |url=https://worldchristiandatabase.org/data/ |website=World Christian Database |access-date=7 May 2025 |url-access=subscription}}</ref><ref name="FacesofOP">{{cite book |last1=Reed |first1=David A. |title=The Cambridge Companion to Pentecostalism |date=2014 |publisher=Cambridge University Press |isbn=978-1-107-00709-3 |pages=52–70 |url=https://www.cambridge.org/core/books/cambridge-companion-to-pentecostalism/then-and-now/9F977119102F107BE3576F84C7ED4410 |chapter=Then and Now: The Many Faces of Global Oneness Pentecostalism |url-access=subscription}}</ref> whereas countries such as [[Brazil]], [[Argentina]], and [[Chile]] have seen indigenous growth complemented by denominations from the United States.<ref name="EGPO" />

====Asia====
The [[Asian Pacific]] region has seen substantial growth by Oneness Pentecostal organizations, especially in countries such as [[Indonesia]] and [[Australia]]. Particularly, in the [[Philippines]], there are over two million adherents across more than 120 different Oneness organizations.<ref name="EGPO" /> In [[China]], [[True Jesus Church]] became the largest indigenous Christian group in the country in 1949 and has a membership estimated at at least 500,000, possibly reaching up to one million.<ref name="FacesofOP" /> TJC has also seen extensive growth in [[Singapore]], the [[Philippines]], Australia, [[Europe]], and the Americas.<ref name="EGPO" /> Other Oneness Pentecostal groups account for at least one million adherents in China, though estimates are difficult to determine.<ref name="FacesofOP" />