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Chitra, also spelled as Citra, is an Indian genre of art that includes painting, sketch and any art form of delineation. The earliest mention of the term Chitra in the context of painting or picture is found in some of the ancient Sanskrit texts of Hinduism and Pali texts of Buddhism
NOMENCLATURE
Chitra (IAST: Citra, चित्र) is a Sanskrit word that appears in the Vedic texts such as hymns 1.71.1 and 6.65.2 of the Rigveda. There, and other texts such as Vajasaneyi Samhita, Taittiriya Samhita, Satapatha Brahmana and Tandya Brahmana, Chitra means "excellent, clear, bright, colored, anything brightly colored that strikes the eye, brilliantly ornamented, extraordinary that evokes wonder". In the Mahabharata and the Harivamsa, it means "picture, sktech, dilineation", and is presented as a genre of kala (arts). Many texts generally dated to the post-4th-century BCE period, use the term Chitra in the sense of painting, and Chitrakara as a painter. For example, the Sanskrit grammarian Panini in verse 3.2.21 of his Astadhyayi highlights the word chitrakara in this sense. Halls and public spaces to display paintings are called chitrasalas, and the earliest known mention of these are found in the Ramayana and the Mahabharata.
A few Indian regional texts such as Kasyapa silpa refer to painting by others words. For example, abhasa – which literally means "semblance, shining forth", is used in Kasyapa-shilpa to mean as a broader category of painting, of which chitra is one of three types. The verses in section 4.4 of the Kasyapa-silpa state that there are three types of images – those which are immovable (walls, floor, terracota, stucco), movable, and those which are both movable-immovable (stone, wood, gems).[5] In each of these three, states Kasyapa-shipa, are three classes of expression – ardhacitra, citra, and citra-abhasa. Ardhacitra is an art form where a high relief is combined with painting and parts of the body is not seen (it appears to be emerging out of the canvas). The Citra is the form of picture artwork where the whole is represented with or without integrating a relief. Citrabhasha is the form where an image is represented on a canvas or wall with colors (painting). However, states Commaraswamy, the word Abhasa has other meanings depending on the context. For example, in Hindu texts on philosophy, it implies the "field of objective experience" in the sense of the intellectual image internalized by a person during a reading of a subject (such as an epic, tale or fiction), or one during a meditative spiritual experience.
In some Buddhist and Hindu texts on methods to prepare a manuscript (palm leaf) or a composition on a cloth, the terms lekhya and alekhya are also used in the context of a chitra. More specifically, alekhya is the space left while writing a manuscript leaf or cloth, where the artist aims to add a picture or painting to illustrate the text.
HISTORY
The earliest explicit reference to painting in an Indian text is found in verse 4.2 of the Maitri Upanishad where it uses the phrase citrabhittir or "like a painted wall". The Indian art of painting is also mention in a number of Buddhist Pali suttas, but with the modified spelling of Citta. This term is found in the context of either a painting, or painter, or painted-hall (citta-gara) in Majjhima Nikaya 1.127, Samyutta Nikaya 2.101 and 3.152, Vinaya 4.289 and others. Among the Jain texts, it is mentioned in Book 2 of the Acaranga Sutra as it explains that Jaina monk should not indulge in the pleasures of watching a painting.
The Kamasutra, broadly accepted to have been complete by about the 4th-century CE, recommends that the young man should surprise the girl he courts with gifts of color boxes and painted scrolls. The Viddhasalabhanjika – another Hindu kama- and kavya–text uses chitra-simile in verse 1.16, as "pictures painted by the god of love, with the brush of the mind and the canvas of the heart".
The nature of a chitra (painting), how the viewer's mind projects a two dimensional artwork into a three dimensional representation, is used by Asanga in Mahayana Sutralamkara – a 3rd to 5th-century Sanskrit text of the Mahayana Buddhist tradition, to explain "non-existent imagination" as follows:
Just as in a picture painted according to rules, there are neither projections nor depressions and yet we see it in three dimensions, so in the non-existent imagination there is no phenomenal differentiation, and yet we behold it.
— Mahayana Sutralamkara 13.7, Translated in French by Sylvain Levi
According to Yoko Taniguchi and Michiyo Mori, the art of painting the caves at the c. 6th-century Buddhas of Bamiyan site in Afghanistan, destroyed by the Taliban Muslims in the late 1990s, were likely introduced to this region from India along with the literature on early Buddhism.
TEXTS
There are many important dedicated Indian treatises on chitra. Some of these are chapters within a larger encyclopedia-like text. These include:
Chitrasutras, chapters 35–43 within the Hindu text Vishnudharmottara Purana (the standard, and oft referred to text in the Indian tradition)
Chitralaksana of Nagnajit (a classic on classical painting, 5th-century CE or earlier making it the oldest known text on Indian painting; but the Sanskrit version has been lost, only version available is in Tibet and it states that it is a translation of a Sanskrit text)
Samarangana Sutradhara (mostly architecture treatise, contains a large section on paintings)
Aparajitaprccha (mostly architecture treatise, contains a large section on paintings)
Manasollasa (an encyclopedia, contains chapters on paintings)
Abhilashitartha chinatamani
Sivatatva ratnakara
Chitra Kaladruma
Silpa ratna
Narada silpa
Sarasvati silpa
Prajapati silpa
Kasyapa silpa
These and other texts on chitra not only discuss the theory and practice of painting, some of them include discussions on how to become a painter, the diversity and the impact of a chitra on viewers, of aesthetics, how the art of painting relates to other arts (kala), methods of preparing the canvas or wall, methods and recipes to make color pigments. For example, the 10th-century Chitra Kaladruma presents recipe for making red color paint from the resin of lac insects. Other colors for the historic frescoes found in India, such as those in the Ajanta Caves, were obtained from nature. They mention earthy and mineral (inorganic) colorants such as yellow and red ochre, orpigment, green celadonite and ultramarine blue (lapis lazuli). The use of organic colorants prepared per a recipe in these texts have been confirmed through residue analysis and modern chromatographic techniques.
THEORY
The Indian concepts of painting are described in a range of texts called the shilpa shastras. These typically begin by attributing this art to divine sources such as Vishvakarma and ancient rishis (sages) such as Narayana and Nagnajit, weaving some mythology, highlighting chitra as a means to express ideas and beauty along with other universal aspects, then proceed to discuss the theory and practice of painting, sketching and other related arts. Manuscripts of many these texts are found in India, while some are known to be lost but are found outside India such as in Tibet and Nepal. Among these are the Citrasutras in the 6th-century Visnudharmottara Purana manuscripts discovered in India, and the Citralaksana manuscript discovered in Tibet (lost in India). This theory include early Indian ideas on how to prepare a canvas or substrate, measurement, proportion, stance, color, shade, projection, the painting's interaction with light, the viewer, how to captivate the mind, and other ideas.
According to the historic Indian tradition, a successful and impactful painting and painter requires a knowledge of the subject – either mythology or real life, as well as a keen sense of observation and knowledge of nature, human behavior, dance, music, song and other arts. For example, section 3.2 of Visnudharmottara Purana discusses these requirements and the contextual knowledge needed in chitra and the artist who produces it. The Chitrasutras in the Vishnudharmottara Purana state that the sculpture and painting arts are related, with the phrase "as in Natya, so in Citra". This relationship links them in rasa (aesthetics) and as forms of expression.
THE PAINTING
A chitra is a form of expression and communication. According to Aparajitaprccha – a 12th-century text on arts and architecture, just like the water reflects the moon, a chitra reflects the world. It is a rupa (form) of how the painter sees or what the painter wants the viewer to observe or feel or experience.
A good painting is one that is alive, breathing, draws in and affects the viewer. It captivates the minds of viewers, despite their diversity. Installed in a sala (hall or room), it enlivens the space.
The ornaments of a painting are its lines, shading, decoration and colors, states the 6th-century Visnudharmottara Purana. It states that there are eight gunas (merits, features) of a chitra that the artist must focus on: posture; proportion; the use of the plumb line; charm; detail (how much and where); verisimilitude; kshaya (loss, foreshortening) and; vrddhi (gain). Among the dosas (demerits, faults) of a painting and related arts, states Chitrasutra, are lines that are weak or thick, absence of variety, errors in scale (oversized eyes, lips, cheeks), inconsistency across the canvas, deviations from the rules of proportion, improper posture or sentiment, and non-merging of colors.
LIMBS OF THE PAINTING
Two historical sets called "chitra anga", or "limbs of painting" are found in Indian texts. According to the Samarangana Sutradhara – an 11th-century Sanskrit text on Hindu architecture and arts, a painting has eight limbs:
Vartika – manufacture of brushes
Bhumibandhana – preparation of base, plaster, canvas
Rekhakarma – sketching
Varnakarma – coloring
Vartanakarma – shading
lekhakarana – outlining
Dvikakarma – second and final lining
Lepyakarma – final coating
According to Yashodhara's Jayamangala, a Sanskrit commentary on Kamasutra, there are sadanga (six limbs)[note 5] in the art of alekhyam and chitra (drawing and painting):
Rupa-bhedah, or form distinction; this requires a knowledge of characteristic marks, diversity, manifested forms that distinguish states of something in the same genus/class
Pramanani, or measure; requires knowledge of measurement and proportion rules (talamana)
Bhava yojanam, or emotion and its joining with other parts of the painting; requires understanding and representing the mood of the subject
Lavanya yojanam, or rasa, charm; requires understanding and representing the inner qualities of the subject
Sadrsyam, or resemblance; requires knowledge of visual correspondence across the canvas
Varnika-bhanga or color-pigment-analysis; requires knowledge how colors distribute on the canvas and how they visually impact the viewer.
These six limbs are arranged stylistically in two ways. First as a set of compound (Rupa-bhedah and Varnika-bhanda), a set of joining (middle two yojnam), and a set of single words (Pramanani and Sadrsyam). Second, states Victor Mair, the six limbs in this Hindu text are paired in a set of differentiation skills (first two), then a pair of aesthetic skills, and finally a pair of technical skills. These limbs parallel the 12th-century Six principles of Chinese painting of Xie He. {refn|group=note|The Hua Chi of Teng Ch'un, a 12th-century Chinese text, mentions the Buddhist temple of Nalanda with frescoes about the Buddha painted inside. It states that the Indian Buddhas look different from those painted by Chinese, as the Indian paintings have Buddha with larger eyes, their ears are curiously stretched and the Buddhas have their right shoulder bare. It then states that the artists first make a drawing of the picture, then paint a vermilion or gold colored base. It also mentions the use of ox-glue and a gum produced from peach trees and willow juice, with the artists preferring the latter. According to Coomaraswamy, the ox-glue in the Indian context mentioned in the Chinese text is probably the same as the recipe found in the Sanskrit text Silparatna, one where the base medium is produced from boiling buffalo skin in milk, followed by drying and blending process.
The six limbs in Jayamangala likely reflect the earliest and more established Hindu tradition for chitra. This is supported by the Chitrasutras found in the Vishnudharmottara Purana. They explicitly mention pramanani and lavanya as key elements of a painting, as well as discuss the other four of the six limbs in other sutras. The Chitrasutra chapters are likely from about the 4th or 5th-century. Numerous other Indian texts touch upon the elements or aspects of a chitra. For example, the Aparajitaprccha states that the essential elements of a painting are: citrabhumi (background), the rekha (lines, sketch), the varna (color), the vartana (shading), the bhusana (decoration) and the rasa (aesthetic experience).
THE PAINTER
The painter (chitrakara, rupakara) must master the fundamentals of measurement and proportions, state the historic chitra texts of India. According to these historic texts, the expert painter masters the skills in measurement, characteristics of subjects, attributes, form, relative proportion, ornament and beauty, states Isabella Nardi – a scholar known for her studies on chitra text and traditions of India. According to the Chitrasutras, a skilled painter needs practice, and is one who is able to paint neck, hands, feet, ears of living beings without ornamentation, as well as paint water waves, flames, smoke, and garments as they get affected by the speed of wind. He paints all types of scenes, ranging from dharma, artha and kama. A painter observes, then remembers, repeating this process till his memory has all the details he needs to paint, states Silparatna. According to Sivatattva Ratnakara, he is well versed in sketching, astute with measurements, skilled in outlining (hastalekha), competent with colors, and ready to diligently mix and combine colors to create his chitra. The painter is a creative person, with an inner sense of rasa (aesthetics).
THE VIEWER
The painter should consider the diversity of viewers, states the Indian tradition of chitra. The experts and critics with much experience with paintings study the lines, shading and aesthetics, the uninitiated visitors and children enjoy the vibrancy of colors, while women tend to be attracted to the ornamentation of form and the emotions. A successful painter tends to captivate a variety of minds. A painter should remember that the visual and aesthetic impact of a painting triggers different responses in different audiences.
The Silparatna – a Sanskrit text on the arts, states that the painting should reflect its intended place and purpose. A theme suitable for a palace or gateway is different from that in a temple or the walls of a home. Scenes of wars, misery, death and suffering are not suitable paintings within homes, but these can be important in a chitrasala (museum with paintings). Auspicious paintings with beautiful colors such as those that cheer and enliven a room are better for homes, states Silparatna.
PRACITICE
According to the art historian Percy Brown, the painting tradition in India is ancient and the persuasive evidence are the oldest known murals at the Jogimara caves. The mention of chitra and related terms in the pre-Buddhist Vedic era texts, the chitra tradition is much older. It is very likely, states Brown, the pre-Buddhist structures had paintings in them. However, the primary building material in ancient India was wood, the colors were organic materials and natural pigments, which when combined with the tropical weather in India would naturally cause the painting to fade, damage and degrade over the centuries. It is not surprising, therefore, that sample paintings and historic evidence for chitra practice are unusual. The few notable surviving examples of chitra are found hidden in caves, where they would be naturally preserved a bit better, longer and would be somewhat protected from the destructive effects of wind, dust, water and biological processes.
Some notable, major surviving examples of historic paintings include:
Murals at Jogimara cave (eight panels of murals, with a Brahmi inscription, 2nd or 1st century BCE, Hindu), oldest known ceiling paintings in India in remote Ramgarh hills of northern Chhattisgarh, below on wall of this cave is a Brahmi inscription in Magadhi language about a girl named Devadasi and a boy named Devadina (either they were lovers and wrote a love-graffiti per one translation, or they were partners who together converted natural caves here into a theatre with painted walls per another translation)
Mural at Sitabhinji Group of Rock Shelters (c. 400 CE Ravanachhaya mural with an inscription, near a Shiva temple in remote Odisha, a non-religious painting), the oldest surviving example of a tempera painting in eastern states of India
Murals at Ajanta caves (Jataka tales, Buddhist), 5th-century CE, Maharashtra
Murals at Badami Cave Temples (Hindu), 6th-century CE, Karnataka (secular paintings along with one of the earliest known painting of a Hindu legend about Shiva and Parvati inside a Vaishnava cave)
Murals at Bagh caves (Hallisalasya dance, Buddhist or Hindu), Madhya Pradesh
Murals at Ellora caves (Flying vidyadharas, Jain), Maharashtra
Frescoes at Sittanavasal cave (Nature scenes likely representing places of Tirthankara sermons, Jain), Tamil Nadu
Frescoes at Thirunadhikkara cave temple (Flowers and a woman, likely a scene of puja offering to Ganesha, another of Vishnu, Hindu), Travancore region, Kerala-Tamil Nadu
Paintings at the Brihadisvara temple (Dancer, Hindu), Tamil Nadu
Manuscript paintings (numerous states such as Gujarat, Kashmir, Kerala, Odisha, Assam; also Nepal, Tibet; Buddhist, Jain, Hindu
Vijayanagara temples (Hindu), Karnataka
Chidambaram temple (Hindu), Tamil Nadu
Chitrachavadi (Hindu, a choultry–mandapa near Madurai with Ramayana frescoes)
Pahari paintings (Hindu), Himachal Pradesh and nearby regions
Rajput paintings (Hindu), Rajasthan
Deccan paintings (Hindu, Jain)
Kerala paintings (Hindu)
Telangana paintings (Hindu)
Mughal paintings (Indo-Islamic)
CONTEMPORARY CULTURE
Kalamkari (Hindu)
Pattas (Jain, Hindu)
WIKIPEDIA
Is it just me, or do others think that errors like this shouldn't be shown to the public? Both buttons asked for a 4digit pin (which I didn't have, but which I'm sure could have been shoulder surfed). I wonder what operator functions were available...
Well my luck with electronic gear continues. I swear every device I purchase has something go wrong with it :o). My 7D comes up with an "error 40" and refuses to turn on or do anything. Also don't do what I did and purchase these devices cheaply as the ensuing fight with the supplier is not fun.
I think it'll take a while before I'm up to full steam.
Happy sunday all and enjoy mother's day all the mums :o)
u-ziq...wheel of time | a memory of light
This is what happens when the first stage bootloader, in ROM, can't find the second stage (in NAND flash). In this case, it's because I desoldered the NAND flash chip :)
Oneness Pentecostalism
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Oneness Pentecostalism is a movement of Pentecostal Christianity that believes in the atoning death of Jesus Christ, His resurrection, His soon return, and the Word of God as contained in the Bible, but differs from mainstream Pentecostalism by following the doctrine of Oneness. Oneness Pentecostalism teaches a literal interpretation of the biblical teaching of salvation with emphasis on the teaching of Jesus Christ & His Apostles, citing "John 3:1-12 & Acts 2:38 experience" as necessary for salvation and places special emphasis on the direct personal experience of God through the baptism of the Holy Spirit, as shown in the Biblical account of the Day of Pentecost. It teaches that personal conversion is to be followed by holy living and exhibiting the fruit of the Spirit (Galatians 5:22).
Contents
[hide]
* 1 Overview
* 2 History
o 2.1 The early Church
o 2.2 Modern History
* 3 Doctrine and theology
o 3.1 God
o 3.2 Salvation
o 3.3 Holiness
* 4 Common misunderstandings
o 4.1 Jesus' Name vs. Jesus Only
o 4.2 Oneness Theology IS NOT Unitarianism
* 5 Followers of Oneness Pentecostalism
o 5.1 Gospel and Contemporary Christian artists
* 6 References
* 7 See also
* 8 External links
o 8.1 Articles, indexes, & other resources
+ 8.1.1 Favoring views
+ 8.1.2 Comparative articles
+ 8.1.3 Other
* 9 Oneness Pentecostal Groups
o 9.1 North America
o 9.2 Other countries
[edit] Overview
Although both Oneness and Trinitarian denominations acknowledge the God of the Bible as the only God in existence, and that Jesus was born, died, and resurrected, Oneness doctrine differs from mainstream Christian denominations in that the traditional concept of the Trinity is rejected as an inadequate and inaccurate description of God. According to the United Pentecostal Church International, the largest Oneness Pentecostal body in the United States, Oneness Pentecostals identify Jesus essentially as the human manifestation of God (Jehovah), i.e. God incarnate. [1].
Citing 1Timothy 2:5, the Oneness doctrine affirms that God is indivisibly one, and sees the biblical distinction between God the Father and the man Jesus, as being a proper, observable father-son distinction, except between an incorporeal, transcendent, eternal God as Father, and a human, begotten man as Son, in whom God manifested Himself for the purpose of salvation. Oneness doctrine affirms the full deity of Jesus, by holding that God incarnate manifested Himself to humanity in the man Jesus. It refutes the Trinitarian proposal that the one, true God is composed of three co-divine, co-equal, co-eternal, co-powerful persons. In the sense that the one God and one man of 1Timothy 2:5 co-exist simultaneously, they teach that Jesus exists simultaneously both as man Jesus and as God (God the Father an invisible, transcendent, Spirit) inseparably united (see John 10:30) as the Son of God. Citing John 4:24 (God is a Spirit), Oneness doctrine uses the terms God the Father and Holy Spirit as references to the same one God, who is Spirit. It affirms that the Holy Spirit and God the Father are one in the same Godhead, but only as separate manifestations or relationships of the one person or being that is God.
"Oneness", "Apostolic" and "Jesus' Name" are adherents' preferred self-designations.[1].
Oneness Pentecostals have also been identified as "Holy Rollers" for their lively style of worship, which can include running church aisles, known as victory marches, as well as jumping, dancing, shouting, and clapping. The church services are also punctuated at times with acts of speaking in tongues (glossolalia), interpretations of tongues, prophetical messages, and the laying of hands for the purposes of healing. These events can happen spontaneously during normal service with no forewarning or direct guidance by the leader of the service, or more often at massive altar calls where the entire congregation is encouraged to come and pray together for various purposes at the altar.
Oneness Pentecostals commonly refer to all saved Christians as saints and often refer to the men as brothers and the women as sisters, often as a title (i.e. Bro. Smith or Sis. Henderson),in their normal day-to-day speech both in and outside of church.
While the UPCI, PAW, and other Oneness Pentecostal churches do allow women to serve as pastors and evangelize, some Oneness Pentecostals hold the belief that women ministers are unscriptural. Ministers at all levels are allowed to marry and have children. Homosexual marriages are forbidden under all circumstances.
[edit] History
Many people believe that the Oneness doctrine came into existence only in the early 20th century during the latter days of the Azusa Street Revival. Church historians, however, such as Dr. Curtis Ward, William Chalfant, Talmadge French, Dr. David Bernard, and Thomas Weisser in their research and writings argue there were Oneness believers long before the Azusa Street Revival that lead all the way to the beginning of the first century Christian church. Dr. Ward has proposed the view of an unbroken Church lineage and has chronologically traced its perpetuity throughout history. (see Matthew 16:18). Dr. Reckart has also done significant research in this area. Others teach the Apostolic church went into apostasy and became the Catholic Church. They believe modern Pentecostalism is a total restoration culminating after a step by step separation within Protestantism until the early Apostolic Church was fully restored (Acts 2:38 baptism and Oneness being the final restorations).
There are indications that the pioneering Oneness Pentecostal figures in the early twentieth century were guided and inspired by prior restorations within Protestantism. Yet none of them had any influence upon them by the ancient Modalists such as Sabellius, Noetus or Praxeas. Modern Oneness people respect the prior restorations within Protestantism but still stress dependence solely upon God and the Bible for the formation of their doctrines, seeking guidance not from ante and post-Nicene writings of men, but from illumination by the Holy Spirit upon the Scriptures. Pre and ante Nicene church history is deemed by Oneness people to be of great interest, but the neo-platoism, dogmas, creeds, and private interpretations are not binding upon them for their faith or doctrinal views. Thus, they are unorthodox to trinitarians but orthodox according to the literal sense of the word. Oneness Christians regard the historic Ecumenical Councils and creeds to be the opinions of men within an apostate falling away from the first Church. In contrast, Nicene (Catholic & Protestant) Christians (by their very definition of orthodox) regard all post-apostolic doctrinal developments as being guided by God's will using the councils and church leadership. As such all of the post-biblical stream of creeds, dogmas, decrees, papal decisions, and judgments of the councils and church leaders as binding upon them for their doctrinal views. Oneness discovered within trinitarian writings that the post-biblical interpretation of the trinity taken not from the Bible but classical Greek philosophy. It cannot be both Apostolic and a Greek invention thrust upon the Council of Nicaea. Catholics claim if Oneness Pentecostals deny the creeds and the actions of Catholic Bishops, they should not accept the Bible, as it was allegedly collected, compiled, and canonized by councils who believed in the Trinity. Oneness counter this by saying there was no Catholic church when the New Testament was written, therefore it was compiled and in a collected form two centuries before the Catholic church was born in 325AD. There are references to this collection before Nicaea and any such canonizing councils. In addition, sola scriptures, defines Oneness faith and that additional creeds, dogmas, papal decrees are unacceptable for doctrine, faith, and practice.
In the New Testament, Jews are described as rejecting Jesus' claims to divinity, accusing him of blasphemy. In the Gospel of Mark, for instance, Jesus forgives a man's sins and some Jewish teachers thought to themselves: "Why does this fellow talk like that? He's blaspheming! Who can forgive sins but God alone?" In the Gospel of John, some Jews began to stone Jesus, explaining that they did so "for blasphemy, because you, a mere man, claim to be God." This is the origin of dynamic monarchianism (Jesus is not God only a man). (see Unitarianism, Iglesia Ni Cristo, To God Be The Glory by Joel Hemphill, and Islam.
[edit] The early Church
Citing various sources, Oneness theologian David K. Bernard traces Oneness adherents back to the first converted Jews of the Apostolic Age, citing no evidence of Jews having any issues comprehending the new teachings and integrating them with their existing strict Judaistic monotheistic beliefs. In the Post-apostolic Age, he claims that Hermas, Clement of Rome, Polycarp, Polycrates and Ignatius from 90 to 140 A.D., and Irenaeus who died about 200 A.D, were either Oneness, modalist, or at most a follower of an "economic Trinity" (temporary Trinity, not eternal). [2]
Hear, O Israel: the LORD our God, the LORD is one. (The coming of the Messiah was not to bring the revelation of 2 or 3 god's [tritheism]- it was to make manifest the revelation of the One God (Jehovah/Yahweh) that manifested himself in human form.
—Deuteronomy 6:4
And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.
—1Ti 3:16
In support of the theory that the majority of all believers up until Tertullian (died c. 225; first to use introduce the term "Trinity" to describe God) were Oneness adherents, Bernard quotes Tertullian as writing, "The simple, indeed (I will not call them unwise or unlearned), who always constitute the majority of believers, are startled at the dispensation (of the Three in One), on the very ground that their very Rule of Faith withdraws them from the world's plurality of gods to the one only true God; not understanding that, although He is the one only God, He must yet be believed in with His own economy. The numerical order and distribution of the Trinity, they assume to be a division of the Unity.[3]
Later Oneness, or closely similar to Oneness, teachers have been pointed out through history include the following: Abelard (1079-1142) who was accused of Sabellianism and forced into refuge in a monastery in France; Michael Servetus (1511-1553) eminent physician from Spain, sometimes cited as a motivating force of Unitarianism, who wrote, "There is no other person of God but Christ ... the entire Godhead of the Father is in him,"[4] was burned at the stake for heresy on October 27, 1553 for his anti-trinitarian doctrine, with the approval of John Calvin (for whom of Calvinism was named), though Calvin preferred Servetus be beheaded; Emanuel Swedenborg (1688-1772); Presbyterian minister John Miller, author of Is God a Trinity? (1876), John Clowes, pastor of St. John's Church in Manchester, reportedly wrote a book in 1828 that taught Oneness[5].
Bernard, as well as other Oneness historians and theologians, deny any direct link from earlier Oneness believers to the current Oneness Pentecostal movement.
[edit] Modern History
Oneness historian Morris Golder, cites PAW Bishop G. T. Haywood in an article from 1915 in The Voice in the Wilderness, as dating Oneness Pentecostalism to at least 1906 with the formation of the Pentecostal Assemblies of the World - PAW. The founders were E. W. Doak, G. T. Haywood, and D. C. Opperman. According to Dr. David Bundy, a Pentecostal historian at the Christian Theological Seminary, as early as 1907, a white Baptist minister in Los Angeles, was preaching non-Trinitarian water baptism in the Name of Jesus. According to Dr. Deborah Sims LeBlanc, William and Maggie Bowden, the parents of former Assistant Presiding Bishop Frank Bowden, were baptized in the Name of Jesus after the Azusa Street Mission Revival (1906-1909).
However, the beginning for many was in April 1913 at The World-Wide Apostolic Camp Meeting held in Arroyo Seco, California and conducted by Maria Woodworth-Etter, organizers promised that God would "deal with them, giving them a unity and power that we have not yet known." [6] Canadian R. E. McAlister preached a message about water baptism "just prior to a baptismal service to be conducted". His message defended the "single immersion" method and "noted that apostolic baptism was administered as a single immersion in a single name, Jesus Christ", saying "'The words Father, Son, and Holy Ghost were never used in Christian baptism.'" This caused a controversy to erupt immediately when Frank Denny, missionary to China, jumped on the platform and tried to censor McAlister.
Oneness Pentecostals mark this occasion as the initial "spark" in the Oneness revival movement. "John G. Schaepe, a young minister, was so moved by McAlister's revelation, that after praying and reading the Bible all night, he ran through the camp the following morning shouting that he'd received a 'revelation' on baptism that the name of the Father, Son, and Holy Ghost was Lord Jesus Christ." [7] Ironically, Frank Denny himself, along with G. T. Haywood, Harry Morse, John G. Schaepe, R. J. Scott, George Studd, R. E. McAlister, Andrew D. Urshan, and Homer L. Falkner embraced Lord Jesus Christ as the three-in-one name of the trinity for baptism as the "exclusive apostolic formula." When other Oneness objected to this trinitarian baptism and said Lord Jesus Christ was the full name only of Jesus (began Jesus-Only new issue), trinitarians such as John Schaepe, Robert McAlister, and E. N. Bell bolted and returned to the use of the titles "Father, Son, and Holy Ghost in Matthew 28:19.[8]
Schaepe (whose name is often misspelled Scheppe in a number of sources) claimed that the revelation he'd received during the camp meeting revival was that the baptismal command posited by Peter in Acts 2:38 - i.e., baptism "in the name of the Lord Jesus Christ" - was the fulfillment and counterpart of the Great Commission in Matthew 28:19 - i.e., baptism "in the name of the Father and of the Son and of the Holy Spirit." This conclusion was accepted by several others in the camp and developed further theologically by a minister named Frank J. Ewart. By 1914, Frank Ewart and Glenn Cook publicly baptized each other in "the name of the Lord Jesus Christ but as the one name of Jesus not as a trinitarian formula." Thus, in 1913 Oneness Pentecostalism was again "revealed and restored" to a group of Holy Spirit filled individuals. In 1914 it was again publicly practiced as was done in the Apostles time in Acts 2:38. A number of ministers claimed they were baptized "in the Name of Jesus Christ" before 1914, including Frank Small and Andrew D. Urshan. Urshan claims to have baptized in Jesus Christ name as early as 1910. [9] Even Charles Parham himself baptized using a Christological baptismal formula prior to Azusa Street (Dr. Charles Wilson, Our Heritage, p. 12). However it was not their baptismal formula which was the issue, but rather the rejection of the Trinity that was the bigger issue to other Pentecostal ministers.
Schaepe's revelation caused a great stir within Pentecostalism. During the next year, Frank J. Ewart, another Pentecostal minister, struggled between his Trinitarian teachings and the new issue. He often spent hours debating with R. E. McAlister, attempting to bring the two doctrines together. (R.E. McAlister, the man who had fired the shot heard around the world at Arroyo Seco, defected. He formally renounced the Oneness doctrine in 1919 [8]. Thereafter, he became one of the Canadian teachers of orthodox Trinitarianism among Pentecostals in Canada as well as a propagator of the 'finished work of Calvary' doctrine[10]. The camp ground in Arroyo Seco, California, just outside Los Angeles, where the revelation occurred was also owned by Seymour's Mission. Many were re-baptized in the name of Jesus Christ, including E.N.Bell, who did so out of conviction for obedience to scripture. He recanted after undergoing severe pressure from J.Roswell Flowers. The re-baptisms also had the opposite effect on the Assemblies causing a backlash from many Trinitarians who feared the direction their organization might be heading. The fear was within J. Roswell Flowers, who initiated a resolution designed to cause the "Jesus' name" baptizers to withdraw from the organization. He was successful and is now considerered the "father" of the AG. By October 1916 the issue finally came to a head at the Fourth General Council of the Assemblies of God. The mostly Trinitarian leadership, fearing the new issue might overtake their organization, drew up a doctrinal statement affirming the Trinity among other issues. When the final votes were tallied the "Statement of Fundamental Truths" was adopted. More than one quarter of their ministerial and assembly membership left to form their own Oneness fellowships.[citation needed]
According to PAW historians, "From 1913 to 1914, for one year, the battle raged within the Association regarding the God-head and the "new issue."[citation needed] Consequently, in 1914, the Pentecostal Assemblies of the World experienced its first split.[citation needed] Essentially, there were two questions around which the debate was centered: (1) "Is there one God, or are there three distinct persons in the God-head? and (2) How then, should an individual be baptized? Should one be baptized in the Name of the Father, Son and Holy Ghost, or should one be baptized in the Name of Jesus Christ? In 1916, after four years (1912-1916) of this intense and bitter debate, those leaders and individuals who embraced the Trinitarian concept (Father, Son and Holy Ghost) did not want the "Jesus' Name" baptizers among them any longer.[citation needed] The ministers who were rejected then formed the PAW which had no organizational board until 1919. During the transition period some minsters took their ministerial credentials from the Church of God in Christ group. In 1916 the Pentecostal Assemblies of the World was loosely organized in Indianapolis, Indiana, at the Christ Temple Assembly of the Apostolic Faith, where Bishop G. T. Haywood was the pastor.[citation needed] Bishop Haywood became the organization's first Presiding Bishop at that meeting.[citation needed] During that meeting, the organization's headquarters were established in Portland, Oregon.[citation needed] In 1919, the Pentecostal Assemblies of the World headquarters were moved from Portland to Indianapolis, and was incorporated in the state of Indiana. The incorporators were E. W. Doak, G. T. Haywood, and D. C. Opperman". [11]
Several small Oneness ministerial groups formed after the 1914 restorations. Many of these merged into the Pentecostal Assemblies of the World (PAW) and some remained independent. Division occurred within the PAW over the role of women in ministry, wine or grape juice for communion, divorce and remarriage, and proper mode of water baptism. There were reports of racial tension in the early PAW. African Americans were joining the PAW in great numbers and were in many significant positions of leadership.[citation needed] In particular the African-American pastor G. T. Haywood served as General Secretary and signed all ministerial credentials. PAW resolutions were proposed that credentials be signed by individuals of the same race.[citation needed] This factor, along with Jim Crow segregation policy, contributed greatly to the split primarily along racial lines. In later decades progress has somewhat been made in racial relations in the UPCI in regard to leadership roles for all members of this fellowship.[citation needed] In 1932, the Pentecostal Assemblies of the World was reorganized and elected Elder Samuel Grimes of New York, as the new Presiding Bishop.[citation needed] Bishop Grimes served as the Presiding Bishop for 35 years (1932-1967).
In 1945, a merger of two predominantly White Oneness Pentecostal organizations (the Pentecostal Church Incorporated and the Pentecostal Assemblies of Jesus Christ) resulted in the formation of the United Pentecostal Church [12] Presently they are called United Pentecostal Church International (UPCI), adding the word "International" in 1972.
The UPCI has suffered several splinters since its inception in 1945.
* In 1955, a group of ministers led by Bishop C. B. Gillespie (Fairmont, WV), Bishop Ray Cornell (Cleveland, Ohio), and Bishop Carl Angle (Nashville, Tennessee) rechartered the PAJC using the original charter.[citation needed]
* 1968 a number of ministers organized the Apostolic Ministerial Fellowship - AMF, citing the UPCI as 'too liberal'. Central issues were holiness and local church government.
* In 1986, Pastor L. H. Hardwick, a UPCI pastor in Nashville, Tennessee, broke away from what he called "legalists" (referring to the issue of dress code and standards), and formed Global Christian Ministries (now Global Network of Christian Ministries).[citation needed]
* In 2001, Bishop Teklemarim Gezahagne and the more than 1 million members of the Apostolic Church of Ethiopia (ACI)broke their 45 year alignment with the UPCI. The official position of the UPCI is that the division was over Christology. Bishop Teklemarim taught that the flesh of Jesus was God and had no human connection to the seed of Adam, David, or his mother Mary. He taught one nature in Christ and it was divine. The UPCI has always taught two natures in Christ, human and Divine. Bishop Tekelmarim refused to reconsider his stance after high ranking envoys came from the UPCI to Ethiopia to discuss his error. Thus the interpretation of Christology caused the division.
* The Apostolic Assembly of the Faith in Christ Jesus (AAFCJ) and its sister church the Apostolic Church of the Faith in Christ Jesus (IAFCJ), left the Pentecostal Assemblies of the World to serve the Hispanic community in the United States and the nations of Latin America.[citation needed] The Apostolic Assembly is the largest Oneness Pentecostal group of primarily Spanish-speaking denomination in the United States of America, and it is also the oldest primarily Hispanic denomination in the World.[citation needed]
The Pentecostal Assemblies of the World has never left their original vision of a racially integrated body of believers. To this day, although predominantly black, they continue to reach out and work toward racial unity in worship and organization. There have been both white and black presiding bishops in this group. The United Pentecostal Church International in its worldwide ministry has accomplished a racially integrated body and this can be witnessed at the annual general convention. The same may be said of other "Jesus' Name" groups who are not only integrated, they hold no overt racist policies and engage in missionary work in many nations.
The Pentecostal Assemblies of the World is the oldest Oneness Pentecostal organization in existence.[citation needed] As a result of the Azusa Street Revival, a number of independent Pentecostal churches and their leaders, in an effort to stabilize these new works, felt the need to come together and form an Association of Churches of "like precious faith", thus forming the Pentecostal Assemblies of the World. Its goal was to further spread the Gospel and to give support to each other. It should be noted, that after 1914 and the Hot Springs meeting, G.T.Haywood was baptized by Glen Cook, a white man, who had been the treasurer at Azusa street mission in Los Angeles.[citation needed]
The substantial number of Pentecostal congregations formed in the years immediately following the Azusa Street Revival inevitably caused the new movement to be faced with the problem of formal organization. The independent churches and missions of the first type were somewhat remedied by the recognition of lay boards and elected pastors.
For the next few years, the Pentecostal Assemblies of the World focused upon general meetings and the development of its organizational structure.[citation needed] The late Bishop Morris E. Golder wrote: "The original organization bearing the name of the Pentecostal Assemblies of the World came into existence in the year of 1906 in the city of Los Angeles, State of California.[citation needed] The late Bishop G. T. Haywood concurs with this fact, writing in the Voice In The Wilderness in 1921: "It (The Pentecostal Assemblies of the World) was started in 1906 in Los Angeles, California."[citation needed]
This was also the position asserted by Bishop Ross Paddock, the former Presiding Bishop of the Pentecostal Assemblies of the World. He declared that after one year of being organized, the Pentecostal Assemblies of the World had its first annual business meeting and that, at the same time, it was Trinitarian in its doctrine and liturgy of water baptism.[citation needed]
It was in this context of varying ideas, personal differences, doctrinal and other conflicting elements that not only was the need of organization seen, but the Pentecostal Assemblies of the World in its original state (1906) came into existence.[citation needed] However, it was not until 1919 that it became incorporated and took on the identity of being an Apostolic "Oneness" body of ministers and believers.[citation needed]
According to Dr. David Bundy, a Pentecostal historian at the Christian Theological Seminary, as early as 1907, a white Baptist minister in Los Angeles, was preaching non-Trinitarian water baptism in the Name of Jesus. According to Dr. Deborah Sims LeBlanc, William and Maggie Bowden, the parents of former Assistant Presiding Bishop Frank Bowden, were baptized in the Name of Jesus Christ after the Azusa Street Mission Revival (1906-1909). It began in 1906, the same year the Azusa Street Revival began, making it older than even most of the Trinitarian Pentecostal organizations.[citation needed] It was never a part of the Assemblies of God and therefore never came out from it.[citation needed] "A few in the group which was ousted by the Assemblies of God later joined the Pentecostal Assemblies of the World, but then demerged later [13].
[edit] Doctrine and theology
[edit] God
Oneness Pentecostalism holds to a conservative Jewish monotheistic view of God and stress Jesus Christ is the visible manifestation of God in the New Testament (the Father in the Son). God was known by several names and titles in the Old Testament, but with the New Covenant He has revealed His name as Jesus. It rejects all concepts of a polytheism, trinity, or other doctrines they see as representing multiple and separate Gods. As such it rejects three separate persons in the trinity who are each separately God. All concepts of Jesus Christ are explained as either the Father or the Son, the divine Spirit or the man Christ in two different modes. Jesus is fully God and fully human. As to his humanity Christ is the only begotten Son of God. They reject Jesus being seen as only one of three Gods. They believe Jesus as the Son is the only present high priest and at the same time God. Attempts to put into the mouth of Oneness that they believe the Son was only human (Unitarianism) have failed.
[edit] Salvation
Oneness Pentecostal doctrine and theology typically maintains that salvation comes by faith through grace. The acts of faith and subsequent grace is by obedience to specific commands and requirements that are found in the New Testament. These requirements necessary for salvation are: faith in Jesus Christ, repentance by faith, water baptism by faith in the name of Jesus Christ, and the gift of Holy Ghost baptism by faith with the evidence of speaking in tongues. The view of Oneness Pentecostals is that scripture either records the commandment of these acts of faith for salvation and explains that the lack of them would result in not having salvation. However, it should also be noted that not all Pentecostals who are Oneness regarding their view of the nature of God hold to this type of soteriology (the doctrine of salvation) and believe that water baptism and the baptism of the Holy Spirit are subsequent to salvation. One of the predecessor organizations of the UPCI, the Pentecostal Church, Inc. (PCI),brought this view over into the Oneness merger in 1945. These were called "one steppers"(which this view was held by a vocal minority) whereas those of the Pentecostal Assemblies of Jesus Christ (PAJC) following strictly Acts 2:38 were called "three steppers.
[edit] Holiness
Oneness Pentecostals believe that a Christian's lifestyle should be one characterized by holiness. This holiness begins at baptism where the blood of Jesus washes away sin and a person stands before God holy for the first time in their life. Subsequent to this sanctification, they hold separation from the world in both practical and moral areas will keep converts from lapsing back into the sins of their baptism. Moral or inward holiness is righteous living guided and powered by the indwelling Holy Spirit. Practical or outward holiness involves modest apparel and gender distinction. For some Oneness Pentecostal organizations, because of what they consider the amoral conduct of society in dress and nakedness, this involves establishing dress codes for its members (also known as "holiness standards") similar to those all Pentecostal denominations used for much of the first half of the 20th century. While these dress codes are officially treated as a matter of personal conviction, in practice there is strong social pressure in most circles to comply. Generally, women are expected not to wear pants, wear makeup or cut their hair; men are expected to be clean-shaven and short-haired. For a more in-depth review, see Oneness Pentecostalism (doctrine)
For a contrast and comparison of Oneness and Trinity, see Oneness vs Trinity.
[edit] Common misunderstandings
[edit] Jesus' Name vs. Jesus Only
Jesus' Name doctrine is often misunderstood as is the pejorative "Jesus Only". These terms are even misunderstood and applied by Oneness believers themselves. Critics of Oneness believers refer to them as "Jesus Only", meaning they deny the Father and the Holy Spirit of the trinity. Most Oneness Pentecostals consider that term to be a misreprentation of their true beliefs on the issue. Oneness believers do not deny the Father or the Son; they just describe them differently from trinitarians. Oneness historians claim the usage of the term "Jesus-Only" is misleading many to believe they reject the Father and the Holy Spirit. Rejection and different interpretation are two different things. Oneness believers prefer the phrase Jesus' Name when referring to their baptism beliefs or themselves as believers who were baptized in the name of Jesus Christ only (with no reference to the Father or Holy Spirit). "Jesus' Name", to Oneness Pentecostals refers to the revealed name of God for the present Church age. Jesus inherited his name from the eternal name of the Godhead. I am come in my Father's name. Oneness Pentecostals place "essential" emphasis on use of the name of Jesus, and regard it as the "Name above all names". They invoke it in word or deed in all things.
Oneness Pentecostals generally see the use of the term "Jesus Only" by trinitarians as being an attempt to mislead and/or confuse those interested in study of the Oneness doctrine. The label arose early on in reference to their insistence on baptizing only in the name of Jesus, but it tends to be used only by the movement's critics. The Oneness position is that do indeed believe in baptism into the name of Jesus only, but that to describe them as "Jesus Only" Pentecostals implies a denial of the Father and Holy Spirit -- a contention they vigorously reject as false.
Oneness believers generally consider the term "Jesus Only" to be inflammatory, because the speaker is generally a trinitarian critic trying to lead interested persons away from the Oneness doctrine. True, Oneness believers do not believe in three separate persons in the Godhead who each have a separate Spirit, Body, Mind, and Being. To Oneness believers this constitutes three Gods. They see Jesus as the true personality of God manifest in the flesh (1Timothy 3:16). Trinitarians infer by this that Oneness Pentecostals deny the separate being of Father and the separate being of the Holy Spirit. Oneness believers in fact deny the entire concept of a Trinity including the use of the term "God the Son", since this is never found in the New Testament. "Jesus Only" as explained by trinitarians is an incorrect use of the term because Oneness Pentecostals actually affirm the Father and the Holy Spirit, but assert that the Father is the Holy Spirit, and vice versa. Oneness Pentecostals believe there is Father, Son, and Holy Spirit: one God.
[edit] Oneness Theology IS NOT Unitarianism
Some confuse the terms Unitarian and Oneness. Although Unitarians and Oneness people are similar in the belief that there is not a plurality of persons in the Godhead, Unitarians believe that Jesus was only a moral authority whereas the Deity and humanity of Jesus Christ are essential to Oneness doctrine.
[edit] Followers of Oneness Pentecostalism
Some of the better-known persons associated, or said to be associated, with Oneness Pentecostals are
* T.D. Jakes [14]
* Noel Jones
* Dr Bernie L. Wade
* Gaddi Vasquez
* Norman Wagner
* Tommy Tenney
[edit] Gospel and Contemporary Christian artists
* The Katinas
* Phillips, Craig and Dean
* Lee Greenwood
* Elvis Presley, the well known entertainer of early rock and roll, frequented Oneness Pentecostal Churches as well as Trinitarian Assemblies of God Churches and it is claimed that from these sources he picked up the rhythm and lively antics he incorporated into his performances. It is reported that Presley was baptized in the AG church, but was later rebaptized in the name of Jesus Christ by Bishop Joseph Rex Dyson a Oneness Pentecostal with the Church of Jesus Christ in Tennessee. (http://www.calvaryslighthouse.com/Memphis,TN.htm) [15] (http://www.commercialappeal.com/mca/elvis_presley/article/0,1426,MCA_457_1328348,00.html)[16]
* Jonny Lang, Grammy award winning singer and guitar player. Attends a UPCI church in Los Angeles.
[edit] References
1. ^ Dr. David K. Bernard, Unmasking Prejudice, Cyberjournal for Pentecostal-Charismatic Research
2. ^ Bernard, David K., The Oneness of God, Word Aflame Press, 1983, Ch. 10.
3. ^ Tertullian, Against Praxeas, 3, rpt. in Alexander Robers and James Donaldson, eds., The Ante-Nicene Fathers (rpt. Grand Rapids: Eerdmans, 1977), III, 598-599.
4. ^ "Unitarianism", Encyclopedia of Religion and Thics, XII, 520.
5. ^ Campbell, David, All the Fulness, Word Aflame Press, 1975, p. 167-173.
6. ^ "World-Wide Apostolic Faith Camp Meeting", Word and Witness, 20 March 1913, 1; Blumhofer, The Assemblies of God, 222; Blumhofer, Restoring, 20.
7. ^ Reckart, Sr. Dr. Gary P., Great Cloud Of Witnesses, Apostolic Theological Bible College, 124; Ewart, Phenomenon, 123-124; C. M. Rabic, Jr., "John G. Schaepe", in Dictionary, Burgess and McGee, 768-769; J. Schaepe, "A Remarkable Testimony", Meat in Due Season, 21 August 1917, 4; Minute Book and Ministerial Record of the General Assembly of the Pentecostal Assemblies of the World, 1919-1920, 11.
8. ^ a b Reckart, Sr. Dr. Gary P, Great Cloud Of Witnesses, Apostolic Theological Bible College, 1998, 124
9. ^ Andrew D. Urshan, Pentecost As It Was in the Early 1900's (by the author, 1923; revised edition Portland, OR: ApostolicBook Publishers, 1981, 77; The Life Story of Andrew Bar David Urshan: An Autobiography of the Author's First Forty Years (Apostolic Book Publishers, 1967),102; Cf. E. N. Bell, "The Sad New Issue", Word & Witness, June 1915, 2-3; Anderson, Disinherited, 176.
10. ^ Miller, Thomas William, Canadian Pentecostals, A History of Pentecostal Assemblies of Canada, Full Gospel Publishing House, Messissauga, ON, 1994
11. ^ PAW - Taking the Word to the World!
12. ^ PCI and the remaining PAJC ministers, composed mostly of whites merged as the United Pentecostal Church (UPC). Beginning with 1,800 ministers and 900 churches, it has become the largest and, through aggressive evangelism and publishing efforts, most influential Oneness organization. thebereans.net/prof-onep.shtml
13. ^ (Dr. Charles Wilson, Our Heritage, p. 22)
14. ^ Christianity Today, February 2000
15. ^ www.calvaryslighthouse.com/Memphis,TN.htm
16. ^ Was the King baptized in two beliefs? : Local : Memphis Commercial Appeal
[edit] See also
[show]
v • d • e
Oneness Pentecostalism
Denominations
AAFCJ • ALJC • AM • Bible Way COOLJC • CJCI • CLJC • COOLJC • ICOF• PAJC • PAW • TJC • UPCI
People
Gilson Levi • Charles Gillespie • Raymond Cornell • T. D. Jakes • Bernie L. Wade • Noel Jones • William M. Branham; Kenneth Haney • Nathaniel Urshan • Don Johnson • John Pollard • David Bernard • Harold McFarlane •
Other Pages of Interest
Oneness Pentecostalism (doctrine) •Oneness vs Trinity • Jesus' Name doctrine
* Jesus' Name doctrine
[edit] External links
[edit] Articles, indexes, & other resources
[edit] Favoring views
* Apostolic Network Ministries
* Institute for Biblical Studies (Index of Oneness Pentecostal theological articles)
* Website of Apostolic results
* The Oneness of God (Book by Oneness scholar David K. Bernard, J.D., part of Series in Pentecostal Theology, Volume 1, freely available online)
* Testimonies of Jesus Christ by Oneness Pentecostals
* The Voice of the Pastor Study And The Word Became Flesh
* Understanding Pentecostal Theology (Blog about Oneness Pentecostal Theology with articles)
* Center for Oneness Research and Education (Blog by scholar Dr. Daniel Segraves with articles)
* Pentecostales del Nombre de Jesucristo page in Spanish
* Spanish Web Site Apostolic Studies in Spanish
* Articles of Study By Oneness Theologian Mike Blume
* Apostolic Theology.com Oneness Pentecostal Theology Site
[edit] Comparative articles
* Oneness Versus Trinity Links to various writings concerning Oneness vs. Trinity. Link is an opposing view site.
* Responding to Oneness Pentecostalism in the Light of Scripture
[edit] Other
* Apostolic Doctrine
* My Views on the Godhead - Christianity Today Magazine Bishop T. D. Jakes responds to Christianity Today article, "Apologetics Journal Criticizes Jakes."
* Apostolic Archives International Web Site dedicated to preserve the history of organizational leaders of various Oneness Pentecostal Denominations
[edit] Oneness Pentecostal Groups
Here are major and historical Oneness Pentecostal organizations. Not all Oneness Pentecostal churches affiliate with an organization. See Category:Oneness Pentecostalism for individual churches and organizations that may not be listed here.
[edit] North America
This is a list of Oneness Pentecostal organizations headquartered in North America.
* United Pentecostal Church International
* Apostolic Assembly of the Faith in Christ Jesus
* Assemblies of the Lord Jesus Christ
* Bible Way Church of Our Lord Jesus Christ
* Church of Our Lord Jesus Christ of the Apostolic Faith
* International Circle of Faith
* Pentecostal Assemblies of the World
* Pentecostal Assemblies of Jesus Christ
* Church of the Lord Jesus Christ
* Churches of Jesus Christ International
* World Christian Ministries Association
* Worldwide Pentecostal Fellowship
* Truelight Pentecostal Church
[edit] Other countries
This is a list of Oneness Pentecostal organizations headquartered outside North America.
* United Pentecostal Church of Australia
* True Jesus Church - China/Taiwan
* Assemblies Lord Jesus Christ - Canada
* Apostolic Church International - Ethiopia
* International Circle of Faith of Togo
* Church of Jesus Christ-Greece
* Jesus' Name Apostolic Church - Ecuador
* Apostolische Pfingstgemeinde Deutschland - Germany
* Assemblea Apostolica della fede in Cristo Gesù - Italy
The back office computer at work seems to be having a bit of a meltdown today, who am I to argue with that instruction! Early finish for me then!
The familiar window caught my sight, when I was in the center of Zakopane (riddled with ads). It usually displayed ads, but something went wrong with their ads display soft ;)
The sign in the foreground is not a goof. It's correct. However, they goof again in the background with the OH 250 sign.
Los errores del pasado te castigaran cuando menos lo imagines. KARMA
Mistakes from your past will punish you when you dont expect them at all.
El error no fue pisar los chinches, fue haberlos dejado ahi... Analogia de la vida
How can this ever happen? Is a whole corporation so stupid that nobody at any point spotted it?
Mobile phone shot.
BOEING B-17G-95-DL 44-83868/77233/N5237V
Jul 45 Built by Douglas Aircraft Corporation at Long Beach, California with
manufacturers' serial 32509, as part of the last block of B-17Gs built by
Douglas, `868 being the 17th from last of the block, part of contract
No.AC-1862.
04 Jul 45 First Flight - 1¼-hour test flight by Douglas test pilot Wally Tower.
05 Jul 45 50-minute test flight by Tower since the previous flight had been less than
the statutory 1½ hours.
06 Jul 45 Accepted at factory by USAAF as 44-83868.
08 Jul 45 Departed Long Beach en route to Syracuse Army Air Base, NY, via
Chanute Field IL - arrived 09 Jul.
14 Jul 45 Transferred from USAAF supply pool to US Navy as Bu No.77233. With
the advent of the Cadillac II programme (land-based long-range Airborne
Early Warning, command and control system) the USAAF set aside 20
brand new Douglas built B-17Gs serialled between 44-83855 and 44-
83884, including 44-83868, forming the nucleus of the US Navy radar
equipped PB-IW programme as US Navy serials 77225 to 77244. The
aircraft were transferred to the US Navy at Johnsville, Pennsylvania. See
Article - `The Navy and Coast Guard PB-1; A Summation. S A
Thompson, AAHS Journal Spring 1995. The US Navy obtained a total of
79 B-17s from various sources 1945-50, 21 as PB-IWs and 28 purely for
spares. On this date the aircraft left Syracuse Air Base for NAS
Johnsonville, a crew having been requested three days earlier.
Upon transfer 44-83868 and the other aircraft were ferried to the Naval
Aircraft Modification Unit (NAMU) at NAS Johnsville for conversion, the
major change being the installation of AN/APS-20 search radar in a
radome fitted below the bomb bay. Antennae were added to the fuselage.
Armament was usually deleted. Early PB-IWs flew in natural metal, later
changed to overall gloss sea blue with white codes and lettering. PB-IWs
entered Navy service for anti-submarine patrol and maritime
reconnaissance duties in Spring 1946.
26 Jul 45 Struck off charge by USAAF?
Aug 45- 44-83868 assigned to NAMU at Johnsville.
Mar 47
Apr 47-Mar 48 Air Test and Evaluation Squadron No.4 (VX-4), at NAS Quonset Point,2
Rhode Island on the eastern coast of the USA.
Apr 48 Assigned to Air Early Warning Squadron No.1 (VPW-1), Ream Field, San
Ysidro, near San Diego, California, as one of four VX4 Pb1-Ws assigned
to the unit. VPW-1 was the Navy’s first dedicated land based AEW
Squadron, with an authorised strength of six aircraft. Operated in support
of the Pacific Fleet. Due to limited facilities and short runways at Ream
Field, the Squadron moved to nearby NAAS Miramar for operations,
although Ream Field remained its assigned home base.
08 Sep 49- Under overhaul at Naval Air Material Centre (NAMC) Norfolk,
18 Jul 50 Virginia.
21 Jul 50 To VX-4, Patuxent River, Maryland. Carried squadron code ‘XD -5’ on
tail. Generally operated in support of the U.S. Atlantic Fleet.
May-Oct 52 Assigned to Airborne Early Warning Squadron 2 (VW-2) at NAS
Patuxent River, including August-Oct 52 detachment to VW-2
Detachment 1 at Gardamoen, Norway. The former VX-4 had disbanded in
June 1952 and reformed at the same base as VW-2 on 18 Jul 52, still
operating in support of the Atlantic fleet. It provided Airborne Early
Warning, scouting, weather reconnaissance and electronic
countermeasures support.
14 Oct 52- Under overhaul at NAMC Norfolk, Virginia.
19 May 53
03 Jun 53- To VW-2, Patuxent River. The unit retired its last PB1-W in March 1955,
Nov 54 replacing them with PO1-W Constellations.
08 Dec 54- Under overhaul at NAS Norfolk. During US Navy service carried
codes XD-2 and XD-24. Overhaul period ended May 1955.
26 May 55 Withdrawn and stored at NAF Litchfield Park, 20 miles west of Phoenix,
Arizona (where RAFM PBY-6A `L866' was also stored 1953-1957) US
Navy PB-IWs were the last front line US Military B-17s and were replaced
in 1955 by Lockheed WV-2 Constellation Warning Star aircraft.
10 Jul 56 Struck off US Navy charge along with the other remaining 15 US Navy B-
17s at Litchfield Park. (of these 16 aircraft, three survive today). The 16
PB-IWs were sold in three groups. At this time 77233 had logged 3,484
flying hours.
02 Dec 57 77233 was part of the third and final batch of thirteen PB-IWs sold, in this
case to the American Pressed Steel Corporation of Dallas, Texas for
$8,333.33 and given a registration block between N6460D and N6471D,
77233 being allotted N6466D, but this was not taken up - the company
also had a block of registrations between N5225V and N5237V, and
77233 became N5237V on 08 March 1958 when this block was used in
preference.
1958 Twelve of the 13 PB-IW aircraft were ferried from NAF Litchfield Park to
Dallas - Love Field and parked near the Dallas Aero Service ramp on the
north side of the airport and were gradually sold off as civil transports in
South America (6 aircraft) and a US fire bombers (3 aircraft). See article3
and photo of 77233 at Love Field c.1960 carrying basic US Navy colours
with white `2' and `Hell Wagon' Nose Art on starboard nose, and crude
white painted civil registration - AAHS Journal Summer 1964 p.141;
Flypast September 2004 p.44 and 46. Around this time local rumours had
it that these aircraft were earmarked for Cuban revolutionary Fidel Castro
in his attempt to overthrow the Batista regime, but when crews arrived to
fly them to Cuba they were prevented by Federal agents. American
Compressed Steel Corporation was later linked with CIA efforts to
smuggle surplus military aircraft to African and South American countries
so perhaps the rumour is not that farfetched. Most of the Love Field PBIWs quickly became derelict until rescued by civil operators in the 1960s.
Two flew to England in 1961 of the filming of `The War Lover' and were
scrapped there in 1962 after filming was completed.
26 Feb 60 Sold to Ashland Corporation of Tucson, Arizona.
07 Jul 60 Sold to Marson Equipment and Salvage Company, also of Tucson, but
remained at Love Field.
27 Sep 61 Sold to Aero Union of Anderson, California along with seven other B-17s
and restored to airworthy condition, despite being sunk up to the axles in
the ground.
c. Nov 61 Ferried to California, still in basic USN markings and colour scheme, with
‘XD’ code on fin.
28 Dec 61 Sold to Calvin Butler of Butler Aircraft Co, Redmond Oregon as Tanker
E15 in United States Forestry Service region 6 (Oregon and Washington
states). Fitted with a 2,200-gallon four-door tank installed for fire
bombing work to drop retardant 24 May 1962. See log books - airframes,
engines and propellers for 1962-83 period. DoRIS Ref.B3249. See also
article by Cpl Butler in Correspondence Files, entry 82.
21 Aug 62 Spray booms installed for aerial spraying.
Transferred through several of Butler’s companies, including the Butler
Rental Company (01 Mar 63); Butler Aircraft Company (29 Dec 1965);
Calvin Butler (29 Dec 1966); Butler Aircraft 06 May 1970, still tailmarked as tanker 15 in May 1971.
27 Jul 67 Accident at Carson, Washington – at 16.30hrs collided with trees whilst
pulling up from run during fire control flight, due to restricted vision
causing substantial damage. This was a fire retardant drop on Gifford
Pinchot National Forest, and visibility was greatly reduced by smoke.
27 Sep 75 Photographed operating from U.S. Forest Service Goleta Air Tanker Base,
Santa Barbara, California whilst being used to fight the Rattlesnake
Canyon fire in Los Padres National Forest. Colour scheme was overall
natural metal; chin turret removed and faired over; nose Plexiglass and tail
gunner’s windows overpainted silver; borate tank fitted into bomb bay and
extending slightly below it. Tail number ‘65’, horizontal tail surface, rear4
fuselage band and nacelle bands all faded Dayglo. See IPMS/USA Update
Vol.12 No.3 P.62.
N5237V operated regularly until 1981, as tanker 65 from Visalia,
California when DC-7s replaced the two B-17s in the Butler Aviation
Fleet. Usually dropped a phos-chek or fire-trol water mix fire retardant,
dyed for visibility on the ground. Colour photos as Tanker 65; Flypast
September 2004 p.49 and Flypast May 2009 p.70 (at Hemet, 1980).
1982-3 Retired, traded to TBM inc, and restored to military configuration by
TBM Inc. team led by engineer Ken Stubbs at Sequoia Field. Given
markings of 332nd Bombardment Squadron, 94th BG (H), 3rd Air
Division, USAAF 8th Air Force, England, 1945. Received bomb bay
doors, a new Plexiglas nose, and fibreglass replica turrets.
Aircraft donated to RAFM by US Air Force Museum who had acquired
the aircraft, in appreciation of a Vulcan donated by the RAF. Actual
restoration costs funded by RAFM. Ferry Flight arranged from California
to UK, piloted by Air Cdr Ron Dick, then Air Attache at the British
Embassy, Washington, Ken Stubbs of TBM Inc. as 2nd Pilot/Engineer and
Flt Lt Dave Fox of No.10 Squadron RAF as navigator. Photo of crew:
Aircraft Illustrated Dec 83 p.570.
Sep 83 At Sequoia Field, San Joaquin Valley, California, thence to Castle AFB for
repainting.
28 Sep 83 Post restoration test flight from Sequoia Field. Photo in USA as newly
restored; The Flying M February 1984 p.12.
03 Oct 83 Departed Fresno, California having previously been ferried from Sequoia.
Callsign ‘RAFAIR B17’ For account of delivery flight see Ron Dick’s
articles in Air Clues May 1984 and Jan/Feb 1985.
04 Oct 83 To Peterson AFB, Colorado Springs (including flypast at the nearby
USAF Academy).
05 Oct 83 To England AFB, Louisiana for refuelling.
06 Oct 83 To 8
th
AF HQ, Barksdale AFB, Louisiana.
07 Oct 83 To USAF Museum, Wright Patterson AFB, Ohio.
08 Oct 83 To Andrews AFB, Washington DC
11 Oct 83 To Gander, Newfoundland.
12 Oct 83 To Lajes, Azores.
13 Oct 83 Arrived at RAF Brize Norton, Oxon. Touched down at 5.30pm at the end
of the final 1120 nautical miles leg from Lajes, completed in 7 hours 20
minutes having flown some 7000 miles in 50 flying hours since leaving
California. Photos: Aviation News 18 Nov-1 Dec 83 p.586; FlyPast Dec
83 p.3; Air Pictorial Dec 83 p.446; Aviation News December 2002 p.952.5
25 Oct 83 Made flypast (two passes) at RAFM Hendon whilst temporarily based at
RAF Honington.
27 Oct 83 Flypast over former East Anglia USAAF bases in company with Duxfordbased B-17 `Sally B' –
Article and photos: FlyPast Jan 84 p.16-67; Aviation News 30 Dec 83 - 12
Jan 84 p.681; Sally B News Issue 37 Summer 2000. Colour photo at
Duxford; 8
th
Air Force (Flypast Special 2002) p.71
07 Nov 83 Final flight to Stansted Airport, Essex for dismantling by Civilian
contractor, J R Consultants. Again accompanied by Sally B. Photos:
Flypast Jan 84 p.17; Flypast May 2001 p.91. Engines exchanged with
higher hour examples from Sally B. Total flying hours 5,724.
08-9 Dec 83 Moved by road to RAFM Hendon and reassembled for display in the
Bomber Command Hall, the engines being fitted 21 Dec 83.
Jan 84 Placed on public display. Remains displayed in Bomber Command Hall at
present.
17 Apr 84 Official handover ceremony at RAFM - General William P Acker, Cdr of
US 3rd Air Force, handed the B-17 over to MRAF Sir Michael Beetham,
Chairman of the RAFM's board of Trustees, and received a cheque for
£35,000 from the Boeing Company to pay for restoration costs. Photo:
Air Pictorial Jul 84 p.272.
23 Nov 93 Registration N5237V cancelled by FAA-recorded in error as ‘destroyed’
Sources: USAAF/USAF -Individual Aircraft Record Cards, USAF Historical Research
Agency; Army Air Force Installations Directory = Continental United States,
Headquarters, Army Air Forces, Washington DC, 1 August 1945.
TEXT; ANDREW SIMPSON
ROYAL AIR FORCE MUSEUM 2009
Windows error on gas station pump screen -- it says "the file or directory C://XPE_ROOT/system32 is corrupt and unreadable. Please run the Chkdsk utlity."
Windows error on the display screen at the Rome airport
11/20/2004 When in Rome! Heather and Rich fly to Rome and have fun on their first day.
It is 11:30 pm local time, and oh but we've been footsore and on the way. It all started a couple of day ago, Thursday for us, when we left home about 6:40 pm with Maddy and Spencer. I officially finished the book by writing two chapter intros. I later got on line and learned that Schuyler planned to do intros for ch1 and ch6, and write the 'how gps works' section for ch5. This meant that I am, officially, at least until QC (quality control) comes back, done with the book.
Wow.
And we drove to Dad's and the kids were rambunctious until we opened up our new CD's for Harry Potter and the Prisonar of Azkaban...we listened to the first CD and that quieted them right down!
And we had a dinner at Dad and Judy's and then up to my Mom's, where we chatted a bit...then bed. And the 5:15 am alarm. It didn't feel all that bad, surprisingly.
The flight to NY went well. I watched the incredibly stupid, but still amusing, movie Anchor Man, heather geeked on our itinery. Then I did a bit, then geeked with my GPS.
Note to self...GPS is cool, and this whole idea of narrative of place is cool, but really, taking GPS tracks in Rome doesn't work that well. I think it is best supplemented with voice recordings of places and later geocoding to a map.
hmmm. I try and create meaning by automatically/quasi automatically parsing track logs of less meaningful trips or segments of trips-down I5 to go lobster diving, for example, but perhaps it is the meaning in the trip that is more important. The GPS is a tool for helping to look at that, but I think I can post process intermittent track points, coupled with memory and photos and voice recordings, to get a better sense of trip.
Anyway...the leg to NY went very quickly. Then we were stuck on the tarmac for a bit while our gate was cleared for us. Eeeks...I had to pee!
Then we actually were in a bit of a rush to make our connection...we got there before the 'we are closing the door on your ass' stage, but not much!
I felt a bit ick for a bit, but once I took an ibuprofen, got rid of my heart burn and had some dinner i was okay. We took sleeping pills when we took off. I took another one after dinner, and then forced myself to try to sleep.
It didn't feel as though it were working-almost as though the sleeping pill made weary but not asleep...odd feeling. But I guess I slepped. Heather woke me when they served breakfast. I did not wake easily, and I went back to sleep a couple of times. I was seeing double for part of the time.
Poor Heather says she only slept about 2 hours.
But we arrived, and waltzed through customs and onto the train. Amazing! About 10 euros apiece and we had a nice train ride with two Italian women and an italian man...we didn't really talk, but, oh well.
Into the train station, and a bit of trouble getting oriented to find our hotel. Now it is easy, but the first time was not so easy.
And then somehow it got later and we figured out the metro to go to the vatican. I was pissy about wanting to eat, and we had trouble with that-the place Heather wanted for us wasn't open until 12:30. We had okay ham and cheese sandwiches and excellent olives from a deli, ate in the plazza (?) by the gellatti milleneum.
Then we went up to the vatican. We had missed the vatican museum, sadly, but we perservered and toured Saint Peters. Heather and I were seperated at this point. I hooked up with a free tour guide and learned lots of great stuff.
Heather called when I was about to learn how to become a Swiss Guard. I accidentally hung up on her, and then couldn't figure out how to call her back, but I guessed she'd be in the front, and she was. She was pooped! But gamely lead me through the tombs of the popes. That is neat...it is so non-cave like...and yet, there is plenty of room for more of them :-)
Well we hiked back to the metro, metroe'd back to the train station and walked back to the hotel and took a 2ish hour nap...it was about 3:00 when we started this 'nap' thing.
Well we woke and did like the Romans, and then got ourselves out of the hotel. We took the 40 bus out and walked down to campo di fiori and did Rick Steve's 'Nighttime rome' walk...
We had dinner in the Piazza Navona at the 'Tre Scalini' cafe/Mokarabina coffee bar. We had drinks an appetizer and a primi-ie, we shared 1 appetizer and 1 primi, and a desert, shared, and it cost a bit. Later we saw what looked like better food for much less money. live and learn. I loved the pantheon (only the outside, as it was closed) and saw where kids had set up to camp at the pantheon, etc.
We got minorly scammed at the Trevi fountain over some flowers that were 'given' to us...and when I didnt' pay enough for them the guy took 2 of three back! ack. I was not too annoyed-I mean, I should know better, right?
And I took pictures and we made our way back to the hotel.
tags: italy heather rich rome