​​​​​​​

A Doctrinal Analysis in Light of Wellspring Church Statement of Faith

(Chicago Author-Date Citations)

​​​

Introduction

​​

Oneness Pentecostalism - also called “Apostolic,” “Jesus-Only,” or “Modalistic Pentecostalism” - is a twentieth-century movement arising from Holiness Pentecostalism. It rejects the historic Christian doctrine of the Trinity and teaches instead that God is one person who reveals Himself as Father, Son, and Holy Spirit sequentially or functionally (Erickson 2013, 321–45; Taussig 1996, 21–38).

​

While some Oneness churches self-identify clearly, others present doctrinal statements that use partial Trinitarian language to appear theologically mainstream. The doctrinal statement from Wellspring Church supplied for analysis (hereafter, Doctrinal Statement) reflects this pattern. Although it opens with language resembling Trinitarian phrasing, its overall theological content aligns closely with the distinctive features of Oneness Pentecostalism.

​

This article analyzes that statement as a case study, demonstrating how Oneness theology may be embedded within superficially orthodox language.
 

​

1. The Doctrine of God: Superficial Trinitarian Language, Functional Modalism
 

The Doctrinal Statement begins by asserting that God “exists in three distinct persons” (Doctrinal Statement, p. 1). Yet several internal features indicate that the statement does not affirm the historic Trinity.

​

1.1 Absence of Eternal Sonship
 

Orthodox Trinitarian theology affirms the Son’s eternal generation and personal distinction from the Father (Ayres 2004, 90–165). The Doctrinal Statement, however, refers to “Jesus the Son” with no affirmation of eternal Sonship, pre-incarnate distinction, or relational differentiation - omissions characteristic of Oneness theology (Bernard 1983, 103–18).
 

1.2 Trinitarian Language Appears Only Once
 

Beyond the opening sentence, the Trinity disappears from the remainder of the document. There is no Trinitarian framing for worship, prayer, salvation, sanctification, or church-related life. Classical Trinitarianism is not merely introductory - it structures all Christian doctrine and worship (Letham 2004, 19–46). The collapse of all divine action into “God,” “Jesus,” or “the Holy Spirit,” without relational distinction, reflects a modalistic theological framework.

​

2. Christology: High Deity Without Personal Distinction
 

The Doctrinal Statement affirms that “Jesus Christ is God incarnate” (Doctrinal Statement, p. 1). While true within orthodox theology, this affirmation normally appears alongside clarifications such as:

• “Second Person of the Trinity”

• “Eternally begotten of the Father”

• “Pre-existent Son”

 

None appear here. Oneness Pentecostalism similarly affirms the full deity of Christ while denying His eternal Sonship (Bernard 1983, 184–200). The document’s silence on Christ’s pre-existence as Son is therefore significant.

​

​

3. Water Baptism: The Most Definitive Indicator of Oneness Theology

​

Water baptism is the clearest doctrinal distinguisher between Trinitarian and Oneness Pentecostal theology.

​

3.1 Baptism “for the remission of sin”

​

The document states: “We believe in water baptism for the remission of sin” (Doctrinal Statement, p. 2).

​

This is a core component of Oneness teaching, particularly within the UPCI tradition (Bernard 1984, 111–35). Historic Christian theology, by contrast, teaches that baptism symbolizes and seals forgiveness, rather than effecting it mechanically (Calvin 1559/1996, IV.15; Berkhof 1996, 623–29).

​

3.2 Baptism must be administered “in the name of Jesus Christ”

The Doctrinal Statement further insists: “…immersed in water in the name of Jesus Christ” (Doctrinal Statement, p. 2).

 

This is the signature mark of Oneness Pentecostalism. Oneness theologians reinterpret Matthew 28:19 to mean that “Father, Son, and Holy Spirit” are titles that refer to Jesus alone (Bernard 1984, 137–48). No historic Trinitarian denomination shares this view.

​

Together, these two baptismal doctrines decisively place the statement within the Oneness tradition.
 

​

4. The Holy Spirit: Tongues as Necessary Evidence of Spirit Reception

 

The document affirms: “The baptism of the Holy Spirit… with speaking in tongues as evidence” (Doctrinal Statement, p. 2).

 

Although many charismatic and Pentecostal Trinitarian groups affirm tongues as a valid gift, they do not insist that tongues are the universal and necessary sign of receiving the Holy Spirit. Oneness Pentecostalism, however, teaches that tongues are the evidence of Spirit reception and therefore a necessary component of becoming born again (UPCI Articles of Faith; Bernard 1984).

​

When combined with Jesus-name baptism for remission of sins, this forms the classic Oneness structure for becoming born again.

​

5. Holiness, Sanctification, and Church Practice

​

The Doctrinal Statement emphasizes sanctification, separation from the world, covenantal obedience, and laying on of hands (Doctrinal Statement, pp. 2–4). These themes are consistent with the Holiness-Pentecostal movement from which Oneness Pentecostalism emerged (Reed 2008, 123–47). While these themes are not uniquely Oneness, they reinforce the broader tradition evident in the document’s doctrinal patterns.
 

​

6. Diagnostic Markers for Identifying Oneness Pentecostal Theology

​

The Doctrinal Statement displays all major indicators of Oneness theology. These may be used as a diagnostic guide:

​

6.1 Godhead

• No affirmation of eternal Sonship

• Trinity mentioned once, then absent

• Modalistic collapse of divine persons

 

6.2 Born Again

• Water baptism “for remission of sins”

• Baptism exclusively in Jesus’ name

• Tongues as universal evidence of Spirit reception

 

6.3 Church Related Life

• Emphasis on holiness and separation

• Laying on of hands for impartation

• Lack of Trinitarian worship and prayer structures

 

These features, taken together, unmistakably identify the statement as Oneness Pentecostal, despite its initial Trinitarian-sounding claim.

 

Conclusion

​

Independent churches may sometimes adopt Trinitarian language superficially in their doctrinal statements while maintaining the core doctrines of Oneness Pentecostalism. Careful examination of the doctrines of the Godhead, the nature of Christ, water baptism, the Holy Spirit, and the shape of Christian life reveals the underlying theology.

​

The doctrinal statement analyzed here exemplifies how Oneness teaching can be interwoven with partially orthodox phrasing. Learning to recognize these patterns is essential for pastors, theologians, and church members who seek clarity in evaluating the theological commitments of contemporary churches.

​

References

​

Ayres, Lewis. 2004. Nicaea and Its Legacy. Oxford: Oxford University Press.

Berkhof, Louis. 1996. Systematic Theology. Grand Rapids: Eerdmans.

Bernard, David K. 1983. The Oneness of God. Hazelwood, MO: Word Aflame Press.

Bernard, David K. 1984. The New Birth. Hazelwood, MO: Word Aflame Press.

Calvin, John. 1559/1996. Institutes of the Christian Religion. Translated by Henry Beveridge. Grand Rapids: Eerdmans.

Doctrinal Statement. Unpublished internal document, pp. 1–4.

Erickson, Millard J. 2013. Christian Theology. 3rd ed. Grand Rapids: Baker Academic.

Letham, Robert. 2004. The Holy Trinity. Phillipsburg, NJ: P&R Publishing.

Reed, David A. 2008. In Jesus’ Name: The History and Beliefs of Oneness Pentecostals. Blandford Forum: Deo Publishing.

Taussig, Hal. 1996. “Early Christian Modalism.” Journal of Early Christian Studies 4 (1): 21–38.

United Pentecostal Church International. Articles of Faith. Hazelwood, MO.​​​