Oneness Pentecostalism
A modern Pentecostal movement that rejects the historic doctrine of the Trinity and teaches that Father, Son, and Holy Spirit are not distinct eternal persons.
A modern Pentecostal movement that rejects the historic doctrine of the Trinity and teaches that Father, Son, and Holy Spirit are not distinct eternal persons.
A post-biblical Pentecostal movement that denies the orthodox doctrine of the Trinity and explains Father, Son, and Holy Spirit as modes or manifestations of one divine person.
Oneness Pentecostalism is a modern theological movement that affirms the oneness of God but rejects the historic Christian doctrine of the Trinity. In Oneness theology, Father, Son, and Holy Spirit are not understood as three distinct eternal persons sharing one divine essence; instead, they are described as different manifestations, roles, titles, or modes of the one God. Many adherents also emphasize baptism in the name of Jesus and related “Jesus Only” language. Conservative evangelical theology rejects this view because Scripture presents the Father, the Son, and the Holy Spirit as personally distinct while fully sharing the one divine being. This makes Oneness Pentecostalism a doctrinal boundary term rather than a biblical headword.
The Bible consistently affirms both the oneness of God and the distinctiveness of Father, Son, and Holy Spirit. The baptism of Jesus, the Father’s voice from heaven, and the Spirit’s descent are presented together in a way that distinguishes the three (Matthew 3:16-17). Jesus commands baptism in the name of the Father and of the Son and of the Holy Spirit (Matthew 28:19), and apostolic blessing language also names the three together (2 Corinthians 13:14).
Oneness Pentecostalism arose in the modern Pentecostal movement in the early twentieth century. It is commonly associated with anti-Trinitarian or non-Trinitarian readings of Scripture and with “Jesus Only” baptismal practice. It is distinct from historic creedal Christianity and from the classical doctrine of the Trinity confessed by the wider church.
Second Temple Jewish monotheism provides an important background for Christian doctrine of God, but it does not by itself settle later debates about the Trinity. The New Testament’s testimony to the Father, the Son, and the Holy Spirit is the decisive biblical data for Christian theology.
The phrase itself is a modern English theological label. Related biblical discussions often turn on careful reading of terms for God, Father, Son, and Spirit in the New Testament rather than on a single technical word.
This entry marks an important doctrinal boundary. Historic evangelical theology confesses one God in three distinct persons: Father, Son, and Holy Spirit. Oneness Pentecostalism rejects that confession and therefore cannot be treated as orthodox Trinitarian Christianity.
Oneness theology tries to preserve monotheism by collapsing personal distinctions within the Godhead. Classical Trinitarianism preserves monotheism while distinguishing between one divine essence and three real, eternal persons. The difference is not merely semantic; it changes how Scripture’s relational language about God is read.
Do not confuse Oneness Pentecostalism with general Pentecostalism or with the doctrine of the Trinity. Also avoid caricature: many Oneness adherents sincerely affirm the deity of Christ and the authority of Scripture, even while interpreting the biblical data differently.
Mainstream evangelical and creedal Christianity rejects Oneness theology as non-Trinitarian. Oneness adherents usually stress scriptural monotheism and passages naming Jesus, while Trinitarian interpreters emphasize the full biblical pattern of unity and personal distinction within God.
This entry should be understood as a doctrinal classification of a post-biblical movement, not as an attack on individual believers. The boundary at issue is the historic confession that the Father, Son, and Holy Spirit are distinct persons and that Jesus Christ is truly divine and truly distinct from the Father while remaining one with God.
This doctrine affects baptismal language, prayer, worship, Christology, and the church’s confession of God. It is therefore a major issue of Christian identity and church teaching.