Jesus Only
The Oneness Doctrine Examined.

This doctrine comes under the more commonly known name of ‘Jesus Only’. Whilst on the surface or upon superficial reading there does not appear to be any major doctrinal problems or conflicts within this teaching. However, in actual fact with this teaching a number of major differences do appear. On closer scrutiny it can be seen that the doctrine of the “Trinity” is brought into disrepute, by its insidious errors. In early church history this was one of the earliest major heresies to enter into serious dispute with the most orthodox views on the Trinity. It was known either as Modalism or as Modalistic-Monarchianism, both what this, and the teachings of, the more commonly known name of, ‘Jesus Only’, teaches is that there are not three distinct persons in the Godhead, but rather that God reveals Himself in three distinct modes. Thus at times God appears as the ‘Father’, then other times as ‘The Son’ and lastly as the ‘Holy Ghost’. {In today’s Christian society, we have substituted the words God the Holy Spirit for God the Holy Ghost when we refer to the third person of the trinity. The reason for this change is that Ghost, it is said, sounds rather spooky. Where as it was actually the old Anglo-Saxon word for guest. What Jesus promised us then was an Holy Guest to be with us as our comforter and guide, thus we invite Him (God the Holy Ghost) to join with us and to be ever present with us in all of our activities.} What the teachings of ‘‘Jesus Only’’ not only implicates but also implies is that if God is seen as a mode of the Son, then it is not actually Jesus who died on the cross, but the Father Himself. Whilst this might be denied by those holding the ‘Jesus Only’ teachings, yet this is the ultimate conclusion that has to be reached, therefore the Lord Jesus Christ ceases to be our advocate with the Father. Not only that but the whole concept of the doctrine of the atonement including substitionary satisfaction and his vicarious sacrifice on the cross is totally undermined. The Oneness teaching whilst it endeavours to place the doctrine of the trinity as an understandable concept, rather than that of a mystery or inconceivable image, actually changes it into more of a mystery than it initially was. It becomes evident that if we reduce this doctrine to that of human understanding in many way God ceases to be God and the Trinitarian doctrine becomes nothing more than tri-theism, or three separate Gods.

One of the shortcomings of the ‘Jesus Only’ teaching is that it also denies the personal relationship within the Godhead, and it denies the independence of God; in other words God has no ability to love or to communicate without other persons in His creation. (Genesis 1:2; 1: 26; John 1:1-3; 1:29-34; 16:5-7; 17: 11f; Mark 1: 10-12; Col 1:19) Although those of ‘Jesus Only’ persuasion would argue against this, the Bible is in itself plain as to the communication that took place between the members of the Trinity. In the ‘trinity’ we see the redemption of Mankind, for in the person of the Son, God has united mankind to himself. It is not mankind as a species that is saved; but rather it is God the Holy Ghost who calls us by our individual name. Therefore we enter into a personal relationship with a God who becomes our Father through the Lord Jesus Christ and because of this we can triumph over both death and hell.

We are in a constant state of warfare and the Word of God is our sword, let us arm ourselves with the orthodoxy which God the Holy Ghost himself equips the church of the Lord Jesus Christ. As Christians, we may have allowed much of our armour to become rusty if in fact it is used at all. We need to reassert these fundamental truth once again and like Isaac unblock the wells which the Philistines have blocked up, (Genesis 26:18) thus we need to take these old truths and proclaim them fearlessly and boldly from the housetops against the gods of a compromising and unbelieving age. To once more claim the victory which is ours through the death and resurrection of God’s Son, our Lord and Saviour Jesus Christ.

If we misinterpret the doctrine of the Trinity, then we lay the foundation for undermining all other major doctrinal subject. We find this very much in evidence in the Oneness teaching, for their teaching on Salvation no longer stands on the foundation stone of the Reformation that, “the just shall live by faith” (Romans 1: 16-17) but now their interpretation of Salvation depends on works. Whereas what the Word of God actually states is, that works before salvation plays no part in the Salvation process. (Ephesians 2: 8-9) Salvation itself is a matter of faith in Christ Jesus and is a work of God in us by the power of the Holy Ghost. (Romans 5:1-9) After Salvation, works have a role in our growth in Him and His plan for our lives, changing us from glory to glory and enabling the Fruit of the Spirit to grow within us. The Oneness teaching along with some other denominations would try to defend their position of faith plus works by quoting James chapter 2. On quick perusal of this chapter, it would appear that James is giving credence to their understanding. Yet, whilst there appears to be a contradiction between the writings of Paul and that of James on the question of justification by faith, it could be concurred that James is stating that in order to be justified, faith must include works. However on careful reading of James (2: 14-26), it can be seen that he is putting the same truth of justification by faith just as the Apostle Paul declares it. In fact for James, it is not just stating that one is justified, but that evidence of this must be seen to be born-out in a person’s life. (Matthew 7:20; John 15: 16). The correct comprehension of justification is completely crucial to the Christian faith. Martin Luther came to understand justification by faith alone and that gave him a fresh view of Christianity and he had a gladness, like never before found, in the Gospel of Jesus Christ. The main issue at the Reformation was the disagreement between the reformers and the Roman Catholic Church over justification. A right understanding of justification must be gained to protect for prospective generations the gospel as given to us by Jesus Christ himself. Today still, there is a line of demarcation that separates the true Gospel of Salvation by faith and the erroneous gospel of works.

So therefore if we are justified by faith alone the out workings of this must be seen in our everyday attitudes and lives (i.e. works). To others around us, it is not just saying that we are Christians but others must see Christ living in us daily.

In Oneness teaching, two things must occur in order for a person to be Born Again, other than repentance. First of all, they must be baptized in water in the name of “Jesus – only” if they are not Oneness teaching states that their names are not written in the Lambs Book of Life, therefore their destination is not heaven, but hell. (This teaching is known as ‘Baptismal Regeneration’). In fact, it is part of the Oneness teaching that only Oneness people will actually go to heaven. If one has already been baptized in the orthodox Trinitarian formula (in the Name of the Father and of the Son and of the Holy Ghost) according to Oneness theory then they have to be re-baptized in the Name of Jesus, only, for their form of salvation to take place. This Jesus-Only doctrine of Salvation is totally contrary to Scripture. Ephesians 2: 8-10: / 18-22. Ephesians 3: 17–21.

In orthodox Christianity, there are no regimented formulas, being born again is a matter of repentance, and baptism is simply an outward sign of the workings of what has already taken place inside. When we talk about repentance in orthodox theology, we are referring to a heartfelt sorrow for sin, to a renouncing of sin, to a commitment to forsake sin and to be obedient to Christ’s words. Therefore, repentance occurs in the heart involving the whole person, in a decision to turn from sin. It is not just being sorry for ones actions, of having a deep remorse over ones actions, but true repentance is a sincere decision to forsake sin that has been committed against God. As for Baptism, whilst recognizing that Jesus commanded it (Matthew 28:19) and so did the apostles, (Acts 2:38) these passages however do not state that Baptism is necessary for salvation. For to state that it is, we are then undermining the doctrine of justification by faith alone. Baptism is not necessary for salvation, for our justification from sins takes place at the point of saving faith. Whilst Baptism then is not necessary for salvation it is necessary if we are to be obedient to Christ. Baptism is the outward sign of an inward change of heart (i.e. new birth).

According to Oneness teaching the only valid baptism is that undertaken by an ordained Oneness Minister. Whereas the Word of God, does not specify or restrict who can carry out this form of ceremony. If we believe in the priesthood of all believers (1 Peter 2: 4-10) then there appears to be no reason to restrict the right to perform this ceremony to ordained clergy. It is preferred that where it is possible baptism should be carried out within the fellowship of the church. The reason for this is that the whole church may rejoice with the person being baptized and that the faith of all the believers within that fellowship might be built up. Also, the person being baptized is making a public declaration or testimony outwardly to the transformation that has taken place in their life inwardly. Even being baptized in the name of Jesus Only is still only part way on the road to the Oneness form of Salvation, for, secondly, until they have been baptized in the Holy Ghost and speak in other tongues, they have not been saved.

Within the Oneness teaching of salvation not only must a person be baptized in the Name of Jesus – only, in order to be saved, but they must also speak in tongue. If a person does not speak in tongues according to oneness theology, that person is not salvation-worthy; for they have not completely yielded to God, they do not have sufficient faith, nor have they really repented of their sins. The fault lies entirely with them and no blame can be laid on God. Failure to speak in tongues not only ostracizes a person from God’s love and God’s people at the same time it is an indictment of that person’s moral state.

A Trinitarian view of speaking with other tongues which is more commonly known as “the Baptism of the Spirit”, is something that is totally distinct from salvation. In His final discourse Jesus (John 16:7) promised that the Holy Spirit would come to take His place here on earth. In Paul’s letter to the Ephesians (5:18-21) he encourages us to be filled with God the Holy Spirit and not to be drunk with wine. What Paul is actually saying is for us to drink deeply of God’s Spirit. For the baptism of the Spirit is not just an initial encounter with God, or a one off thing, but rather it opens the door to a deeper relationship with God the Father, through God the Holy Spirit. We can know something of the workings of the trinity apart from the baptism of the Spirit, but why should one hold back when we can go on to know the fullness of God the Father, and God the Son through the baptism of God the Holy Spirit. It is within traditional Pentecostal and Charismatic circles that speaking in tongues is clearly seen as the evidence of Holy Spirit Baptism, which should be followed by seeking a deepening experience with God the Holy Spirit in our lives. This would be exemplified both by the Fruits of (God the Holy) Spirit (Galatians 5:22-26) and the gifts He brings to individual believers as recorded in 1 Corinthians 12 and the workings of the gifts in 1 Corinthians 14. The whole idea of the Baptism in the Holy Spirit is that we might be more effective in our witness to the risen saving power of our Lord and Savior Jesus Christ, up lifting and focusing our attention on Him, then we are following our Savior’s command. (Acts 1:8; Luke 24: 45-49; Acts 10: 39-43; Luke 10: 39-43.) We need a passion for the lost that stand on the brink of an eternity in hell, the vibrancy and dynamism that we need for this can only be imparted to us by God the Holy Spirit.
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Yet, another anomaly in Oneness theology is that it states that Jesus is God the Father, that Jesus is the Holy Spirit and that the Name of God is Jesus, and they also deny the pre-existence of the Word as the Son, teaching that he existed as the Father. The reality in regard to God and Christ for Oneness Pentecostals is firmly established in the Old Testament belief of God and the frequently disregarded principle of the name of God. Any plurality in the character of God is instantly abandoned on the basis of the elementary monotheism of the Old Testament (Deut. 6:4; Isa. 43:10) The two notions of character and name are united by the very old belief that a ‘man’ and his name are indivisible. The name it is said reveals the person, and their character, and the power that a person has can be expressed through their name. It is therefore said that God’s name is parallel to all the Scripture and creation reveals to us about God, although this is not exhaustive, as we cannot possibly know all there is to know about the character and person of God. The doctrine of the Trinity is the most important doctrine of the Christian Faith, for the denial of this doctrine is the cause of most of the heresies that are to be found in Christendom. The reason for this attack on the trinity is to try to understand a mystery which we can never totally fully comprehend with our human rational minds.

We can, however, summarize the Scriptural teaching of the trinity in the following way. God is in three persons. There is one God.

God is in three persons means that the Father is not the Son, neither is He the Holy Spirit; it also means that the Son is not the Father nor is He the Holy Spirit. (John 1: 1-2.) In John 17: 24-25 Jesus Christ is praying that He might have restored unto Him the glory which he shared with His Father prior to the creation of the world, thus showing his pre-existence and relationship with God the Father. Jesus’ pre-existence is stated in Paul’s letter to the church at colosse in Chapter 1 Verses 15 – 20 (and in 2 timothy 1:9-10). In verse 15, what the writer is expressing when he states that Christ is “the firstborn of every creature” is the pre-eminent position of Christ within the whole wide world, not that He was the first born amongst God’s creation, because He was and is ever with the Father. (John 1:1/14/18) The writer uses firstborn to express the element of Christ’s dignity and Lordship – Christ enjoys absolute primacy over all creatures (creation) for in Him and through Him and for him all things have been created. (Rev 4:11) He also refers to Christ’s primacy in redemption for Christ alone is Lord of the Church, since Christ has received this rank and fullness (Col. 2:9) from his Father. So by virtue of His pre-eminence over creation, Christ is therefore capable of redeeming the universe from the dominion of satanic powers (Eph. 1:9). A new and living bond comes into being between Christ and His church in that it accepts His Lordship (Eph. 1:17 –23: 3: 14-21)

The resurrection of our Lord and Savior Christ Jesus involved the whole of the Trinity, the scriptures speak explicitly of this (Acts 2:22-24; Romans 6:4; Romans 8:11). Jesus Himself stated during His earthly ministry that he had the authority to lay down His life and to take it up again, further more, he plainly stated in John 11:25 that His is the resurrection and the life. In the resurrection, what God was saying to Christ was “I approve of what you have done and you find favor in my sight”. Christ’s resurrection is the final proof that He had earned our justification. One additional aspect of Christ’s resurrection was the authority that Christ received from the Father when He sat down at His right hand, was the authority to pour out (God the) Holy Spirit on the church. (Acts 2:33)

According to oneness teaching when Christ was speaking to God, the Father, or hearing from God the Father He was either under illusion or hallucinating and being deluded, He was not hearing the voice of God, but rather He was suffering from what could be termed today as “hearing voices”. Whereas the scriptures make it quite plain and beyond all reasonable doubt that there was some sort of physical manifestation and communication, between the Son and the Father. (Matt 3:16-17; John 11:40-45; John 12:27-31)

Let us remind ourselves again that many will come preaching in Christ’ name a false gospel. But we need to take unto ourselves the departing words of the Apostle Paul to Timothy “Preach the Word; be instant in season and out of season; reprove, rebuke, exhort with all long suffering and doctrine. For the time will come when they will not endue sound doctrine, but after their own lusts shall the heap to themselves teachers having itching ears; And they shall turn away their ears from the truth, and shall be turned unto fables. (2 Timothy 4: 2-4. - 2 Timothy 3: 16-17)

Besides the theological differences between the Oneness teaching and orthodox Trinitarian Christianity, there arises the question of holy living. In the Oneness teaching this is based on a legalism of “Thou Shalt” and Thou Shalt Not”. (EG: - no dancing, no alcohol, no attendance at cinemas or theatres; television is at least frowned upon if not expressly banned; women are not allowed to wear any kind of make-up or jewelry, trousers, or ever allowed to cut their hair. Men are to wear short sleeved shirts and long trousers, and in some congregations participating in sports or even simply watching sports is strictly forbidden.) Whereas the more orthodox Christian view of Holy living is based upon our relationship and obedience to God through our Lord Jesus Christ and the more we know Him so the more like Him we will be. “Take time to be holy, speak oft with thy Lord. Abide in him always and feed on His word.” {William. D. Longstaff. 1887} (Romans 12:1-2; 6:11-14/22-23).

Whilst the oneness teaching is predominately found in the Americas yet at the same time there are a number of churches and fellowships which would teach and uphold this doctrine in the UK. It became very prominent during the 60’s at a place called “South Chard” [Somerset] thus gaining its foothold within this country. Most people attending these meetings believed that they had received a new revelation and a new insight into the workings of God, but it had its roots in very early church history, in modern times, it re-immerged as the oneness or Jesus Only teaching in America. Many of these people had been disillusioned with the mere formality that was found in many of the more orthodox Trinitarian Churches of that day. Unfortunately, the oneness doctrine still prevails today, and it is only as we stand true to the word of God that we can hope to defeat it. John in his epistle reminds up that in the last days many anti-Christ’ will come denying that Jesus is the Chris, denying the Father and the Son. (1 John 2:18-25; 1 John 4; 2 John 7:) The word of God teaches us not to encourage those who bring us false doctrines (2 John: 9-11)

In all sincerity the oneness teaching must be classified as heresy, due to the denial of the three distinct persons in the Godhead, and in no way can they be considered evangelical and therefore cannot be classed as Christians. The oneness teaching has been described as one of the biggest lies that Satan ever conjured up.

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