A New Online Booklet by Pastor Larry DeBruyn
Below is an excerpt from an exciting new booklet that has just been posted at the Discernment Ministries main website book page. The topic of this booklet is especially relevant to the rapidly rising popularity and mainstreaming of T.D. Jakes* in the evangelical world. To read the entire book, go to http://www.discernment-ministries.org/JesusOnlyBaptism.pdf
IN THE NAME OF JESUS
The Rise of “Jesus Only” Baptism
&
Oneness Pentecostalism
The Trinitarian formula, “in the name of the Father and the Son and the Holy
Spirit,” is customarily repeated over Christian converts when they are
baptized. This recital derives from the mandate given by Jesus Christ to make
disciples of all nations (See Matthew 28:19.). Against this formula, some Pentecostal
associations of churches advocate baptism only in “the name of Jesus Christ” or
“the Lord Jesus.” About this offshoot of Pentecostalism, Vinson Synan says,
“According to oneness teaching, the only valid baptism is in ‘Jesus’ name’ and
not ‘in the name of the Father, Son, and Holy Ghost’.”[1] Oneness
Pentecostalism advocates that “in the name of Jesus” be liturgically pronounced
over each person who is baptized. Early Oneness Pentecostal G.T Haywood
(1880-1931) wrote:
Spirit,” is customarily repeated over Christian converts when they are
baptized. This recital derives from the mandate given by Jesus Christ to make
disciples of all nations (See Matthew 28:19.). Against this formula, some Pentecostal
associations of churches advocate baptism only in “the name of Jesus Christ” or
“the Lord Jesus.” About this offshoot of Pentecostalism, Vinson Synan says,
“According to oneness teaching, the only valid baptism is in ‘Jesus’ name’ and
not ‘in the name of the Father, Son, and Holy Ghost’.”[1] Oneness
Pentecostalism advocates that “in the name of Jesus” be liturgically pronounced
over each person who is baptized. Early Oneness Pentecostal G.T Haywood
(1880-1931) wrote:
The Blood and the Name of Jesus are inseparable. To be saved
by water baptism, it must be administered in the name of Jesus…. The life
of the Blood of Christ is connected with baptism when it is administered in His
Name.[2]
by water baptism, it must be administered in the name of Jesus…. The life
of the Blood of Christ is connected with baptism when it is administered in His
Name.[2]
In some instances, those within the movement even teach that, if they
were not baptized according to this exact formula, Christians are not really
saved.[3] Therefore,
Oneness
Pentecostalism insists that professing Christians who have been previously
baptized according to the Trinitarian formula be re-baptized in the name of “Jesus
only”.
were not baptized according to this exact formula, Christians are not really
saved.[3] Therefore,
Oneness
Pentecostalism insists that professing Christians who have been previously
baptized according to the Trinitarian formula be re-baptized in the name of “Jesus
only”.
The New
Issue
Issue
Oneness Pentecostalism arose out of
the Assemblies of God denomination in the early 1900s. In seeking revival,
David Reed observed that early Pentecostals “expended their energies in an
intensive study of one book in the New Testament above all others, the Acts of
the Apostles.”[4] In
pursuit of a more dynamic spirituality, Pentecostals held camp meetings where
pastors first sought revival for themselves, and then upon finding it, purposed
to bring that revival back to their local churches. In many instances, what
they brought back to their local congregations served to fertilize a spirituality
that had already been planted and was growing.
the Assemblies of God denomination in the early 1900s. In seeking revival,
David Reed observed that early Pentecostals “expended their energies in an
intensive study of one book in the New Testament above all others, the Acts of
the Apostles.”[4] In
pursuit of a more dynamic spirituality, Pentecostals held camp meetings where
pastors first sought revival for themselves, and then upon finding it, purposed
to bring that revival back to their local churches. In many instances, what
they brought back to their local congregations served to fertilize a spirituality
that had already been planted and was growing.
At one such camp meeting in Los
Angeles, in April of 1913, a Canadian evangelist by the name of R. E. McAlister
preached that the Apostles did not employ the triune formula in water baptism. Rather,
he claimed that the Apostles administered baptism “only” in the name of Jesus
(Acts 2:38; 8:16; 10:48; 19:5). Of that sermon, Frank J. Ewart, an early
Oneness adherent, reportedly remarked, “The gun was fired from that platform
which was destined to resound throughout all Christendom.”[5]
McAlister’s sermon provoked many to seek God’s will about what formula should
be repeated in administering the rite of Christian baptism.
Angeles, in April of 1913, a Canadian evangelist by the name of R. E. McAlister
preached that the Apostles did not employ the triune formula in water baptism. Rather,
he claimed that the Apostles administered baptism “only” in the name of Jesus
(Acts 2:38; 8:16; 10:48; 19:5). Of that sermon, Frank J. Ewart, an early
Oneness adherent, reportedly remarked, “The gun was fired from that platform
which was destined to resound throughout all Christendom.”[5]
McAlister’s sermon provoked many to seek God’s will about what formula should
be repeated in administering the rite of Christian baptism.
After devoting himself to Bible
study and prayer into the night, one attendee, a German pastor by the name of
John G. Scheppe, reportedly saw the light. In the wee hours of the morning he
“ran through the camp, shouting that the Lord had shown him the truth on
baptism in the name of Jesus Christ.”[6]
Reed concludes of the incident, “Many listened, and not long hence, many
believed.”[7]
study and prayer into the night, one attendee, a German pastor by the name of
John G. Scheppe, reportedly saw the light. In the wee hours of the morning he
“ran through the camp, shouting that the Lord had shown him the truth on
baptism in the name of Jesus Christ.”[6]
Reed concludes of the incident, “Many listened, and not long hence, many
believed.”[7]
Replacement
Baptism
Baptism
The “New Issue,” as it was called,
spread like a wildfire in the Assemblies of God in the early 1900s. Significant
numbers of pastors became convinced that baptism needed to be administered “in
the name of Jesus Christ,” thereby invalidating the Trinitarian formula
historically believed by and practiced within the Assemblies of God. Pastors
enthusiastically submitted to rebaptism in Jesus’ name, and took the issue back
to their local churches where they also re-baptized members of their
congregations according to the same formula. To the present day, replacement
baptism continues as a major issue for Oneness Pentecostals.
spread like a wildfire in the Assemblies of God in the early 1900s. Significant
numbers of pastors became convinced that baptism needed to be administered “in
the name of Jesus Christ,” thereby invalidating the Trinitarian formula
historically believed by and practiced within the Assemblies of God. Pastors
enthusiastically submitted to rebaptism in Jesus’ name, and took the issue back
to their local churches where they also re-baptized members of their
congregations according to the same formula. To the present day, replacement
baptism continues as a major issue for Oneness Pentecostals.
But rebaptism according to the “new
formula” also spawned contingent and serious theological issues regarding God’s
person and nature. Representative of the
movement, a pastor-theologian writes, “Baptism ‘in the name’ of the Lord
Jesus Christ endures as the premiere issue for Oneness Pentecostalism—a
corollary doctrine with the Oneness of God.”[8]
To Oneness Pentecostals, the one name employed in baptism provides a
theological insight into God’s ontological being. According to David Reed, the
discovery of Jesus only baptism, “sowed the
seeds of a radical Christocentric alternative that reasoned that, if there is
only one name (Jesus) to be used in baptism, that name must be given by God in
biblical revelation, and it must reflect the radical unity of God’s being.”[9] Such inference
from the baptismal formula has caused Oneness Pentecostals to deny the Trinity
and believe in a Unitarian-type of God.[10] This
view of God believes the Father became fully incarnate in Jesus, the logical
consequence being that when Jesus died, the Father died.
formula” also spawned contingent and serious theological issues regarding God’s
person and nature. Representative of the
movement, a pastor-theologian writes, “Baptism ‘in the name’ of the Lord
Jesus Christ endures as the premiere issue for Oneness Pentecostalism—a
corollary doctrine with the Oneness of God.”[8]
To Oneness Pentecostals, the one name employed in baptism provides a
theological insight into God’s ontological being. According to David Reed, the
discovery of Jesus only baptism, “sowed the
seeds of a radical Christocentric alternative that reasoned that, if there is
only one name (Jesus) to be used in baptism, that name must be given by God in
biblical revelation, and it must reflect the radical unity of God’s being.”[9] Such inference
from the baptismal formula has caused Oneness Pentecostals to deny the Trinity
and believe in a Unitarian-type of God.[10] This
view of God believes the Father became fully incarnate in Jesus, the logical
consequence being that when Jesus died, the Father died.
Noted
American televangelist T.D. Jakes, born and raised in Oneness Pentecostalism,
now reportedly, in the interest of developing Christian unity, seeks to affirm both
Oneness modalism and traditional Trinitarianism. Recently, the pastor of
the Potter’s House in Dallas, Texas, met with noted pastors James MacDonald of
Harvest Bible Chapel of Rolling Meadows, Illinois, and Mark Driscoll of Mars
Hill Church in Seattle, Washington, to discuss Jake’s Oneness teachings, and to
develop an understanding of and rapprochement between Jakes and other
contemporary evangelicals. Of that conversation, and of Jakes’ Oneness
convictions, an observer made this assessment:
American televangelist T.D. Jakes, born and raised in Oneness Pentecostalism,
now reportedly, in the interest of developing Christian unity, seeks to affirm both
Oneness modalism and traditional Trinitarianism. Recently, the pastor of
the Potter’s House in Dallas, Texas, met with noted pastors James MacDonald of
Harvest Bible Chapel of Rolling Meadows, Illinois, and Mark Driscoll of Mars
Hill Church in Seattle, Washington, to discuss Jake’s Oneness teachings, and to
develop an understanding of and rapprochement between Jakes and other
contemporary evangelicals. Of that conversation, and of Jakes’ Oneness
convictions, an observer made this assessment:
T.D. Jakes wants to have both Trinitarians and Oneness
Pentecostals, who are Unitarian Modalists, classified as brothers in Christ at
the same time. But you cannot affirm both are in the realm of truth without
removing the Trinity as a fundamental basis of the Christian faith. You cannot
have both beliefs at the same time: either God is both three and one (as
Trinitarians believe and Unitarians deny) or God is only one (as Unitarians
like Oneness Pentecostals believe and Trinitarians deny). There is no bridging
this divide without losing the Trinity itself, for He is the God we worship.[11]
Pentecostals, who are Unitarian Modalists, classified as brothers in Christ at
the same time. But you cannot affirm both are in the realm of truth without
removing the Trinity as a fundamental basis of the Christian faith. You cannot
have both beliefs at the same time: either God is both three and one (as
Trinitarians believe and Unitarians deny) or God is only one (as Unitarians
like Oneness Pentecostals believe and Trinitarians deny). There is no bridging
this divide without losing the Trinity itself, for He is the God we worship.[11]
All of which is to say, the issues raised and ideas embraced by Unitarian
Pentecostalism have not retreated. They are alive and permeate Christianity
around the world, especially in many developing third world countries where Oneness
Pentecostalism is on the rise.
Pentecostalism have not retreated. They are alive and permeate Christianity
around the world, especially in many developing third world countries where Oneness
Pentecostalism is on the rise.
The
Purpose of the Booklet
Purpose of the Booklet
Historically then,
Oneness Pentecostalism premises itself upon Acts narratives which presumably authorize
performing the baptismal rite in the name of Jesus only, thus omitting the
names of the Father and the Holy Spirit. Do these Acts passages mandate using a formula different
from the one Jesus ordered in the Great Commission? (Matthew 28:19). If that is
the case, should Christians, who were originally baptized “in the name of the
Father, the Son, and the Holy Spirit,” be re-baptized using Jesus’ name only?
One Pentecostal theologian states that, “there is no simple solution to the
problem.”[12] It will therefore be the purpose of this booklet
to look into the scriptural basis upon which Oneness Pentecostals base their
case for baptizing in Jesus’ name only, and the attendant question of whether the
traditional Trinitarian formula of baptism ought therefore to be abandoned.
Oneness Pentecostalism premises itself upon Acts narratives which presumably authorize
performing the baptismal rite in the name of Jesus only, thus omitting the
names of the Father and the Holy Spirit. Do these Acts passages mandate using a formula different
from the one Jesus ordered in the Great Commission? (Matthew 28:19). If that is
the case, should Christians, who were originally baptized “in the name of the
Father, the Son, and the Holy Spirit,” be re-baptized using Jesus’ name only?
One Pentecostal theologian states that, “there is no simple solution to the
problem.”[12] It will therefore be the purpose of this booklet
to look into the scriptural basis upon which Oneness Pentecostals base their
case for baptizing in Jesus’ name only, and the attendant question of whether the
traditional Trinitarian formula of baptism ought therefore to be abandoned.
Endnotes:
[1]
Vinson Synan, The Century of the Holy Spirit (Nashville, TN: Thomas
Nelson Publishers, 2001): 141.
[10]
The heresy is called modalism. “Modalism denies the distinction of persons
within the Godhead, claiming that Father, Son, and Holy Spirit are just ways in
which [the one] God expresses Himself.” See R. C. Sproul, Essential Truths
of the Christian Faith (Wheaton, IL: Tyndale House Publishers, Inc., 1992):
35.
The heresy is called modalism. “Modalism denies the distinction of persons
within the Godhead, claiming that Father, Son, and Holy Spirit are just ways in
which [the one] God expresses Himself.” See R. C. Sproul, Essential Truths
of the Christian Faith (Wheaton, IL: Tyndale House Publishers, Inc., 1992):
35.
[12]
J. Rodman Williams, Renewal Theology, Volume II (Grand Rapids, MI:
Zondervan Publishing House, 1996): 286.
J. Rodman Williams, Renewal Theology, Volume II (Grand Rapids, MI:
Zondervan Publishing House, 1996): 286.
*Ed. Note: Current history about T.D. Jakes and his rising popularity, controversies, mainstreaming, and leadership stardom in the evangelical world can be found at Pastor Ken Silva’s Apprising Ministries website which has a convenient search engine that enables the viewer to locate past articles on this topic. http://apprising.org