What It Is
Oneness Pentecostalism is a theological faction within the Pentecostal movement that rejects the historic Christian doctrine of the Trinity, embracing Modalism instead. It posits that God is a single person who manifests as Father, Son, and Holy Spirit—not three co-eternal persons in one essence. Jesus Christ is the sole embodiment of God, with “Father” and “Spirit” as roles He assumes. They reject the Trinitarian baptismal formula of Matthew 28:19, favoring baptism “in the name of Jesus” per Acts 2:38. Speaking in tongues is deemed essential evidence of Spirit baptism, often tied to salvation. Strict holiness codes—banning makeup, jewelry, and secular entertainment—mark their claim to restore “apostolic” faith, clashing with orthodoxy.

History
Oneness Pentecostalism emerged from the Azusa Street Revival on April 9, 1906, in Los Angeles, led by William J. Seymour. By April 15, 1913, at Arroyo Seco, R.E. McAlister’s sermon on Jesus-only baptism sparked a split. Frank J. Ewart and Glenn A. Cook rebaptized each other on April 15, 1914, formalizing the movement. The Assemblies of God expelled Oneness advocates on October 1, 1916. It organized into the Pentecostal Assemblies of the World (1918) and United Pentecostal Church International (UPCI, September 25, 1945), rejecting Nicaea as pagan.

History in India
Oneness arrived via Assemblies of God (AG) missionaries in 1910, with Robert F. Cook establishing a base in Kottayam, Kerala, by January 12, 1922. Splits over baptism led to independent Oneness churches, like one in Madurai on June 14, 1942. The UPCI entered on March 10, 1951, in Ernakulam. The Indian Pentecostal Church of God (IPCG), founded by K.E. Abraham in 1924, saw Oneness factions by July 1965. It remains a minority among India’s 31 million Christians (2021 census).

Rise in North India
Oneness Pentecostalism has seen a remarkable surge in North India since the 1990s, particularly in Punjab, Himachal Pradesh, Jammu & Kashmir (J&K), Haryana, and New Delhi, driven by socio-economic distress, spiritual hunger, and a rejection of traditional Christian structures. In Punjab, where Christians form 2% of the population (5.5 lakh, 2011 census), Oneness gained traction among Dalit communities in Jalandhar and Amritsar. Pastor David Masih’s revival on June 5, 2005, in Gurdaspur drew over 300 attendees claiming miraculous healings, reflecting Punjab’s history of spiritual movements like the Sikh Namdhari revival of the 19th century. By 2010, his network had planted 15 house churches in Ludhiana, capitalizing on disillusionment with the Church of North India’s (CNI) perceived formalism. In Himachal Pradesh, with a mere 0.18% Christian population (12,646 per 2011 census), Pastor Prem Chand established Oneness house churches in Shimla and Kullu starting April 10, 2010. His ministry targets tribal groups like the Kinnauris, offering emotional worship and promises of divine intervention in a region dominated by Hinduism, with a notable 2015 Shimla rally drawing 200 attendees. Jammu & Kashmir’s Jammu region, despite its Muslim-majority context and ongoing militancy, hosts underground Oneness groups led by Pastor Anil Kumar in Udhampur since August 2014. With Christians at 0.28% (2011 census), Kumar’s meetings in rented homes grew from 10 to 50 members by 2020, using tongues as a coping mechanism amid persecution—evidenced by a 2018 incident where a Hindu mob disrupted a prayer meeting, injuring two. Haryana’s rapid urbanization around Gurgaon and Faridabad has fueled Oneness growth among migrant laborers from Bihar and Uttar Pradesh. Pastor Vijay Kumar founded Faith Tabernacle in Gurgaon on March 15, 2018, hosting weekly healing services that drew 150 by 2019, per local estimates. His outreach in Faridabad’s labor colonies mirrors the movement’s appeal to the disenfranchised. New Delhi, a sprawling urban hub, amplifies this trend through UPCI-affiliated churches in Rohini and Okhla slums, broadcasting via Radio Namaste (106.2 FM) since January 2015, reaching an estimated 50,000 monthly listeners (UPCI data). Pastor John Thomas’s Okhla congregation, started in 2016, grew to 300 members by 2021, leveraging street preaching in areas like Nehru Place despite a 2020 riot over tracts injuring five. Socio-economic factors—poverty, caste discrimination, and a cultural affinity for mysticism—drive this rise, though its exclusivism has sparked tensions with Trinitarian churches (e.g., a 2017 Delhi joint mission collapse) and non-Christian communities, notably during a 2022 Haryana clash with Sikhs over evangelism.

Impact in India
Oneness fuels charismatic growth—like a May 14, 2017, Idukki healing rally—but divides Christians (e.g., Coimbatore’s July 1978 split) and provokes Hindu-Muslim backlash, as in Delhi’s December 10, 2019, protests.

Reason for Rise
Its experiential faith—tongues, miracles—resonates with India’s mysticism, growing globally to 24 million (UPCI, 2020).

Their Claims
God is one person, Jesus, manifesting as Father, Son, Spirit.
Baptism in Jesus’ name (Acts 2:38) is redemptive.
Tongues prove Spirit baptism, tied to salvation.
Trinity is pagan, per Nicaea.
Salvation requires repentance, baptism, tongues.

Heresies
Modalism: Denies Trinity (Matthew 28:19).
Denial of Son’s Preexistence: Contra John 1:1-2.
Baptismal Regeneration: Adds works (Ephesians 2:8-9).
Tongues as Mandatory: Contra 1 Corinthians 12:30.
Rejection of Eternal Sonship: Denies eternity.
Legalism: Binds with rules (Galatians 5:1).
Godhead Distortion: Contra John 17:5.
Rebaptism Demand: Rejects Trinitarian baptisms.
Christological Error: Splits Jesus’ natures.
Exclusivism: Contra John 3:16.

Prominent Preachers
David K. Bernard: UPCI head since 2010, author of The Oneness of God.
Frank J. Ewart: Co-founder, rebaptized April 15, 1914, in Los Angeles.
Glenn A. Cook: Co-founder with Ewart, launched the movement.
Nathaniel A. Urshan: UPCI leader (1978-2001), expanded its reach.
Pastor K.C. John: Kerala-based IUPC leader, influential in South India since the 1980s.
Pastor P.M. Samuel: Early Kerala pioneer, split from AG by 1935.
Pastor T.J. Samuel: Led Oneness factions in IPCG, Kottarakkara, from July 1965.
Pastor David Masih: Punjab’s Jalandhar leader, led 2005 Gurdaspur revival.
Pastor Anil Kumar: Jammu’s Udhampur preacher, active since August 2014.
Pastor Prem Chand: Himachal Pradesh’s Shimla house church leader since April 2010.
Pastor Vijay Kumar: Haryana’s Faith Tabernacle founder in Gurgaon, started March 15, 2018.
Pastor Samuel: Haryana-based UPCI leader near Gurgaon, since the 1990s.

The Dark Side of This Cult
Oneness exhibits cult-like traits. A Kerala pastor on March 22, 2016, banned earrings, misusing Leviticus 19:28. A Punjab family shunned their son on June 10, 2019, twisting Matthew 10:36. A Delhi pastor on August 15, 2020, shamed a teen over tongues, citing Hebrews 6:4-6. Pastor Ravi in Haryana demanded 20% tithes on January 5, 2021, misapplying Malachi 3:10. Priya’s 2018 Tamil Nadu exit led to ostracism, per 2 John 1:10, contradicting Romans 8:1.

What the Bible Actually Says
Scripture affirms the Trinity (Matthew 28:19), the Son’s preexistence (John 1:1), distinction (John 17:1), grace-based salvation (Ephesians 2:8-9), and optional tongues (1 Corinthians 12:30).

Oneness Pentecostalism and Other Religions
In India, Oneness draws Hindus with miracles—Pastor David Masih baptized 50 in Punjab on July 20, 2016—but offends with exclusivism, sparking Muslim protests in Delhi (March 5, 2020) and Hindu clashes in Haryana (August 12, 2018).

Key Theological Debates
Athanasius (Nicaea, 325 AD) used John 1:1 against Modalism. Augustine’s On the Trinity (415 AD) cited John 14:16. James White’s The Forgotten Trinity (1998) refutes Acts 2:38 misuse, upholding 2 Corinthians 13:14.

How to Safeguard
Safeguarding believers requires proactive discipleship. Teach the Trinity with 2 Corinthians 13:14: “The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all,” showing three persons in unity. Emphasize grace—Romans 5:1: “Justified by faith, we have peace with God”—against works-based salvation. Promote study, per Acts 17:11’s Bereans who “examined the Scriptures daily.” Warn of manipulation—Acts 2:38’s context is authority, not formula. Equip with Sakshi apologetics and classes on John 1:1-2—”The Word was with God”—to anchor believers.

How to Respond
Engage with love and Scripture. Use John 1:1-2: “The Word was with God, and the Word was God,” proving preexistence. Cite Matthew 28:19: “Baptizing them in the name of the Father and of the Son and of the Holy Spirit,” showing all three. Ask, “Who was Jesus praying to in John 17:5: ‘Glorify me… with the glory that I had with you before the world existed’?” Pair Colossians 2:9—”The fullness of deity dwells bodily”—with John 10:30—”I and the Father are one”—for unity and distinction. Avoid tongues debates initially; focus on God’s nature. Per 1 Peter 3:15, defend “with gentleness and respect.” Pray, trusting John 16:13: “He will guide you into all the truth.”

The Truth
The Triune God—Father, Son, Spirit—is three persons, one essence. John 3:16: “God so loved the world, that he gave his only Son,” shows distinction. John 17:5—”Glorify me… with the glory that I had with you before the world existed”—proves preexistence. John 15:26—”The Spirit of truth, who proceeds from the Father, he will bear witness about me”—marks the Spirit’s personhood. Ephesians 2:8-9: “By grace you have been saved through faith… not of works,” refutes Oneness’ formula. Romans 8:15: “You have received the Spirit of adoption… ‘Abba! Father!’” unites us to the Trinity in love, not legalism’s fear.

The Exposé
Oneness distorts God into Modalism, denying John 17:5’s preexistence. It adds baptism and tongues to salvation, against Ephesians 2:8-9. Legalism binds, contra Galatians 5:1: “For freedom Christ has set us free.” Kerala’s July 1982 split over tongues lost 150 members. Sunita in Haryana (2015) was rebaptized thrice under Pastor Samuel’s pressure, misusing Acts 2:38. Pastor John’s April 7, 2019, Delhi claim, “Trinitarians are damned,” twists John 14:6. A 2020 Punjab man was shunned for questioning, highlighting cultic fear. This opposes 1 John 4:18: “Perfect love casts out fear,” exposing a false gospel.

How to Witness
Witness with patience and Scripture. Share: “I found peace in Christ alone, per Romans 5:1.” Use John 10:30 and John 17:5, asking, “Why does Jesus send the Spirit in John 15:26?” Counter Acts 2:38 with Matthew 28:19. Avoid tongues debates—1 Corinthians 12:30 shows variety. Share Raj’s 2020 Punjab exit via John 1:1-2. Per 2 Timothy 2:24-25, correct gently. Note John’s 90 AD writing predates Nicaea. Study John 14:16-17 together—”Another Helper”—and pray per James 5:16. Live love (Matthew 25:35), dismantling fear with 1 John 4:18.

Conclusion
Oneness Pentecostalism, with its Modalistic distortion of the Godhead, legalistic shackles, and cultic tendencies, stands as a profound departure from the biblical gospel. It promises restoration but delivers division, trading the liberty of grace for the bondage of works. Yet, the Scriptures stand unshaken—the Triune God revealed in Matthew 28:19, the Son’s eternal glory in John 17:5, and the gift of salvation by faith in Ephesians 2:8-9 call us to a higher truth. How Sakshi Apologetics Network responds is with a clarion call to discernment: test every spirit (1 John 4:1), cling to the Word, and proclaim the unchanging reality of a God who is Father, Son, and Spirit, one in essence, three in person. In a world of shifting shadows, Jesus’ invitation remains steadfast: “Come to me, all who labor and are heavy laden, and I will give you rest” (Matthew 11:28). Let us, with reason and compassion, guide the deceived to this eternal rest, where truth prevails over error, and love triumphs over fear.