Statement of Faith,.

 Bible Doctrines !


We believe in the divine inspiration of the Bible, and endorse all the teachings contained in it. Following is a summary of the basic teachings of our faith.

Premise 1: There is only one God—the Father

(e.g., Mal. 2:10; 1Cor. 8:6).



Premise 2: Jesus is God (e.g., John 8:58; Titus 2:13).



Conclusion: Jesus is the Father and the Son. Jesus has two natures: divine as the Father/Holy Spirit, and human as the Son of God.



While this syllogism is but a brief description of the modern Oneness view of God, it serves, nonetheless, as an accurate representation.

The modalistic doctrine is usually explained simply as the belief that the Father, Son, and Holy Spirit are only manifestations, modes, of the one God (the monarchia), and not three distinct persons (hypostases).8



In summary, modalistic monarchianism can be defined as the belief that the Father, Son, and Holy Spirit are manifestations of the one God with no distinctions of person [sic] being possible. Furthermore, the one God is expressed fully in the person of Jesus Christ.9

          Hence, Oneness advocates categorically reject the idea of God revealing Himself in three distinct Persons. In their mind, the doctrine of the Trinity is a false teaching that deceives the masses. When dialoguing with Oneness believers, define your terms. Most of them radically misdefine the doctrine of the Trinity, assuming that it teaches three Gods. The belief in three separate Gods is tritheism10. That the Trinity is three separate Gods is a straw man argument that redirects the issue.

In the above Oneness syllogism, their conclusion is stated: Jesus is the Father (and the Holy Spirit). In Oneness theology, it was the Father who took on, or wrapped himself in flesh and that flesh was called “Son.”11 Thus, Oneness teaching denies the incarnation of the Person of the Son. As well, the meaning of “Son of God” in Oneness theology refers primarily to the humanity (viz. the human nature) of Jesus—not to the deity. Or, “Son of God” may refer to



          God manifested in flesh—that is, deity in the human nature. . . . We can never use the term “Son” correctly apart from the humanity of Jesus      Christ. . . . The Son always refers to the Incarnation and we cannot use it in the absence of the human element. . . . The Son did not have pre-existence before the conception in the womb of Mary. The Son pre-existed in thought but not in substance.12



Hence, Jesus could be referred to as the “Father-man,” similar to what Sabellius said: “Son-Father.” Sabellius was clear in his teachings: the one unipersonal God was the Father that created all things, but then manifested itself as the human Son for the sake of redemption and then manifested itself again as the Holy Spirit for the sake of regeneration. Hence, Sabellius, and early modalism, taught that the modes were “successive” or developmental. Today, most Oneness teachers hold to a simulations or static modalism, which teaches that the modes can exist simultaneously.

In both beliefs, as many Christian theologians have pointed out, doctrines like Jesus as divine Mediator, Intercessor, and Redeemer are reduced to a mere charade. If Jesus is not a distinct Person, for whom does He mediate? For whom does He intercede? If He is not a distinct Person from the Father, for whom did He propitiate? Himself? Since the unipersonal deity of modalism is a master of illusion, we can never know what the real nature of this God is, only the roles that he plays.


Many verses of Scripture distinguish between the Father and the Son in power, greatness, and knowledge. However, it is a great mistake to use then to show two persons in the Godhead. If a distinction exists between Father and Son as persons in the Godhead, then the Son is subordinate or inferior to the Father in deity. This would mean the Son is not fully God, because by definition God is subject to know one. . . . The way to understand these verses is to view them as distinguishing the divinity of Jesus (the Father) from the humanity of Jesus (the Son). The humanity or Sonship role of Christ is subordinate to his deity (emphasis added).13



Firstly, to say, “If a distinction exists . . . then the Son is subordinate or inferior to the Father in deity,” begs the question. It does not follow in Trinitarian theology that the Son being distinct from His Father means that He, as to His nature, was ontologically inferior to the Father. He was subjected14 to the Father by way of function or position (cf. Phil. 2:6-11), and is not referring to ontological inferiority. Secondly, to say that “the Son was not fully God, because by definition God is subject to no one,” ignores the fact that Jesus was not part man and part God, but fully man and fully God. Jesus was the God–man, (not the Father-man). Remember that in Oneness theology, the Father came down and took on flesh—and that flesh was called “Son.”15 Hence, one must decide just who was speaking in the New Testament; was it Jesus as the Son, Jesus as the Father, or Jesus as the Holy Spirit?

Oneness teachers are quick to explain to their naïve followers that when Jesus prays to the Father, Jesus’ human nature (the “Son”) is actually praying to His own divine nature (the “Father”); that is, Jesus talks and interacts with Himself! Think of it, Jesus spent a whole lot of time giving nothing more than a divine monologue to His hearers. The great weakness of this notion is that natures do not love and interact with each other; only persons, that is, self-aware subjects, do.



Our Mission

The mission of Jesus is the way ministries is to spread the Gospel of Jesus Christ. We accomplish this as we: Pray - We make prayer the basis of every ministry and encourage communion with God as the way we grow to spiritual maturity in Him.

Preach - We emphasize the original Pentecostal doctrines of salvation, sanctification, and the baptism of the Holy Spirit, continually striving to develop fully committed disciples of Jesus Christ.

Publish - We publish the Gospel through the printed word, the spoken word, and through our personal lives, daily looking for opportunities to spread the message, “Ye must be born again.”

Our Motto

“Earnestly contend for the faith which was once delivered unto the saints” (Jude 3).