Pentecostalism

====Early controversies====
The first Pentecostal converts were mainly derived from the Holiness movement and adhered to a [[Wesleyan]] understanding of [[entire sanctification|sanctification]] as a definite, instantaneous experience and [[second work of grace]].<ref name="TWTHS2002" /> Problems with this view arose when large numbers of converts entered the movement from non-Wesleyan backgrounds, especially from [[Baptist]] churches.<ref name="Synan149">Synan 1997, p. 149.</ref> In 1910, William Durham of Chicago first articulated the [[Finished Work]], a doctrine which located sanctification at the moment of salvation and held that after conversion the Christian would progressively grow in grace in a lifelong process.<ref name="Synan150">Synan 1997, p. 150.</ref> This teaching [[Polarization (politics)|polarized]] the Pentecostal movement into two factions: Holiness Pentecostalism and Finished Work Pentecostalism.<ref name="Anderson2004"/> The Wesleyan doctrine was strongest in the [[Apostolic Faith Church]], which views itself as being the successor of the [[Azusa Street Revival]], as well as in the [[Congregational Holiness Church]], [[Church of God (Cleveland)]], [[Church of God in Christ]], [[Free Gospel Church]] and the [[Pentecostal Holiness Church]]; these bodies are classed as [[Holiness Pentecostal]] denominations.<ref name="Borlase2006">{{cite book |last1=Borlase |first1=Craig |title=William Seymour: A Biography |date=2006 |publisher=Charisma Media |isbn=978-1-59185-908-6 |page=203 |language=English}}</ref> The Finished Work, however, would ultimately gain ascendancy among Pentecostals, in denominations such as the [[Assemblies of God]], which was the first Finished Work Pentecostal denomination.<ref name="Levinson1996"/> After 1911, most new Pentecostal denominations would adhere to Finished Work sanctification.<ref name="Synan151-152">Synan 1997, pp. 151–152.</ref>

In 1914, a group of 300 predominately white Pentecostal ministers and laymen from all regions of the United States gathered in [[Hot Springs, Arkansas]], to create a new, national Pentecostal fellowship—the [[General Council of the Assemblies of God]].<ref name="Synan153-154">Synan 1997, pp. 153–154.</ref> By 1911, many of these white ministers were distancing themselves from an existing arrangement under an African-American leader. Many of these white ministers were licensed by the African-American, [[Charles Harrison Mason|C. H. Mason]] under the auspices of the Church of God in Christ, one of the few legally chartered Pentecostal organizations at the time credentialing and licensing ordained Pentecostal clergy. To further such distance, Bishop Mason and other African-American Pentecostal leaders were not invited to the initial 1914 fellowship of Pentecostal ministers. These predominately white ministers adopted a [[congregational polity]], whereas the COGIC and other Southern groups remained largely [[episcopal polity|episcopal]] and rejected a Finished Work understanding of Sanctification. Thus, the creation of the Assemblies of God marked an official end of Pentecostal doctrinal unity and racial integration.<ref name="Synan155">Synan 1997, p. 155.</ref>

Among these Finished Work Pentecostals, the new Assemblies of God would soon face a "new issue" which first emerged at a 1913 camp meeting. During a baptism service, the speaker, R. E. McAlister, mentioned that the Apostles baptized converts once in the name of Jesus Christ, and the words "Father, Son, and Holy Ghost" were never used in baptism.<ref name="Synan156">Synan 1997, p. 156.</ref> This inspired [[Frank Ewart]] who claimed to have received as a divine prophecy revealing a [[nontrinitarian]] conception of God.<ref>Blumhofer. ''The Assemblies of God. Vol 1.'' pp. 217–239</ref> Ewart believed that there was only one personality in the [[Godhead (Christianity)|Godhead]]—Jesus Christ. The terms "Father" and "Holy Ghost" were titles designating different aspects of Christ. Those who had been baptized in the Trinitarian fashion needed to submit to rebaptism in Jesus' name. Furthermore, Ewart believed that [[Jesus' Name doctrine|Jesus' name baptism]] and the gift of tongues were essential for salvation. Ewart and those who adopted his belief, which is known as [[Oneness Pentecostalism]], called themselves "oneness" or "Jesus' Name" Pentecostals, but their opponents called them "Jesus Only".<ref name="Synan157">Synan 1997, p. 157.</ref><ref name="Anderson2004"/>

Amid great controversy, the Assemblies of God rejected the Oneness teaching, and many of its churches and pastors were forced to withdraw from the denomination in 1916.<ref name="Synan158-160">Synan 1997, pp. 158–160.</ref> They organized their own Oneness groups. Most of these joined [[Garfield Thomas Haywood|Garfield T. Haywood]], an African-American preacher from Indianapolis, to form the [[Pentecostal Assemblies of the World]]. This church maintained an interracial identity until 1924 when the white ministers withdrew to form the Pentecostal Church, Incorporated. This church later merged with another group forming the [[United Pentecostal Church International]].<ref name="Synan160-161">Synan 1997, pp. 160–161.</ref> This controversy among the Finished Work Pentecostals caused Holiness Pentecostals to further distance themselves from Finished Work Pentecostals, who they viewed as [[heresy in Christianity|heretical]].<ref name="Anderson2004"/>