Apostolic Assembly of the Faith in Christ Jesus

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The Apostolic Assembly of the Faith in Christ Jesus (Apostolic Assembly) is the oldest Spanish-speaking Oneness Pentecostal denomination in the United States. It is also the oldest primarily Hispanic denomination in the world and is also the eighth fastest growing Hispanic denomination.[citation needed] It was founded in 1925 and incorporated in California on March 15, 1930, and is currently headquartered in Rancho Cucamonga, California. Most of its congregations are in the United States, but the Apostolic Assembly also has a significant number of churches in Mexico and Central and South America.

Contents

[edit] History

The Apostolic Assembly is one of many denominations that grew out of the Azusa Street Revival movement of the early 1900s that emphasized unconventional and expressive forms of worship such as Glossolalia or speaking in tongues (see Cox 2001 and Goff and Wacker 2002). A novelty of the Azusa Street Revival was its initial multiracial character. Unfortunately, this type of racial integration could not be sustained thereafter within the confines of one organization. Instead of integration, the revival led to the divergent development of denominations separated along racial or cultural lines, a division that still prevails today to varying degrees. The Spanish-speaking branch that stemmed from this revival would later become the Apostolic Assembly.

The roots of the Apostolic Assembly, prior to its official establishment, date back to its early years as a missionary branch of the Pentecostal Assemblies of the World or PAW, an English-speaking denomination currently based in Indianapolis. One of the first pioneers was Juan Navarro, who had participated in the Azusa Street Revival and who had spearheaded efforts to spread this new message to other Hispanics. Navarro was instrumental in converting two young men, who would assist him in setting up the foundations for a distinct Hispanic ministry within the emerging Pentecostal movement. In 1912 Navarro gained a new convert, Francisco F. Llorente, originally from Acapulco (Mexico) (Llorente eventually became Bishop President of the Apostolic Assembly when the denomination was formalized in 1925). Soon thereafter, Navarro was to baptize Marcial de la Cruz of Torreón (Mexico), a prolific songwriter. These three ministers moved from the ranks of the sponsoring PAW to preach amongst Mexican immigrants, and began to spread their pioneering message throughout Riverside, Colton, San Bernardino, Los Angeles, and Watts.

It was not until 1916 when Antonio Castañeda Nava, another Mexican immigrant, joined this small group that this Hispanic ministry considered setting up a separate organization. Nava was responsible for laying out the form and structure of a new Pentecostal organization dedicated to serving the Hispanic population of the United States (Ramirez 2002). In a career that spanned almost 50 years, Nava and the early pioneers legally established a new denomination, initially intended to be simply known as the Apostolic Church. Given name conflicts with another organization, the early leaders chose to go with the Apostolic Assembly denomination. It is important to note the fortituous nature of this development: given the inability to grow within the sponsoring denomination, Nava and company created the first self-governed Hispanic denomination in the United States. In comparative perspective, there are currently multiple Hispanic ministries in the United States, but they are largely missionary works housed within English-speaking denominations. There are also various independent self-governed movements but none with as long a history as the Apostolic Assembly (this history has not come without its challenges as noted below under membership).

The Apostolic Assembly is also known as the "Asamblea Apostólica" or "Asamblea Apostólica de la Fe en Cristo Jesús," denoting its predominant ministry among Spanish-speaking immigrants to the United States. Because of immigration, the Apostolic Assembly has over its history maintained a close tie with its sister church in Mexico, the "Iglesia Apostólica de la Fe en Cristo Jesús" (Apostolic Church of the Faith in Christ Jesus), which is Mexico's largest oneness pentecostal denomination and had originally been a mission of the Apostolic Assembly (see Gaxiola-Gaxiola 1970 and external denominational link below). Throughout most of the 20th Century, the two denominations shared similar bylaws and various cooperation agreements. Recently, the two Churches have drifted apart as their membership has grown and the historical leaders that brought them together have died.

[edit] Doctrine

Trying to classify the beliefs and practices of the Apostolic Assembly within the diverse manifestations of U.S. Christianity is a difficult enterprise given the Apostolic Assembly's own introversion as well as the inattention that it has received from students of American religion. It is mostly for this reason that there are limited external sources for denominational history. Recently, there has been a renewed interest in studying immigrant churches. For a book collection that includes a chapter on the Apostolic Assembly as well as other Spanish-speaking denominations in the U.S., readers may consult the volume by Martinez et al. (2004) referenced below (see also Ramirez 2002).

On the one hand, it could be argued that the Apostolic Assembly is a conservative Christian denomination whose beliefs and practices are basically Evangelical, insofar as it approximates modern expressions of U.S. evangelicalism, especially the strict and exclusive adherence to biblical guidance. On the other hand, the Apostolic Assembly, as part of the Oneness Pentecostal movement, is unequivocally a Modalist church. The distinguishing feature of modalists is their belief in one God and an outright rejection of the doctrine of the Trinity, a belief that places them at odds with evangelicals.

In addition to Oneness beliefs, the Apostolic Assembly shares the holiness standards typical of other Apostolic and Pentecostal denominations (collectively known as Apostolics). In conjunction with its sister Church, Mexico's Iglesia Apostolica, the Apostolic Assembly has adopted a core set of beliefs codified in the following eighteen doctrinal points:

  • 1) The Church

Apostolics assert that the Church is one and indivisible, regardless of any background. Members must have accepted Jesus Christ and been baptized with the Apostolic Method "in the name of Jesus Christ" versus the trinitarian method "in the name of the Father, the Son and the Holy Ghost".

  • 2) There is only One God

Apostolics assert that there is only one indivisible God who has chosen to manifest himself throughout history. He specially has chosen to manifest himself as Father, Son, and Holy Spirit. He created all things and can never be destroyed, He sees all, and He is holy in purpose and being. He is also without physical limitations.

  • 3) Jesus Christ

Apostolics assert that Jesus was fully man and fully God, and He was purely holy without sin. Jesus came and died for us, to redeem us.

  • 4) The Holy Spirit

Apostolic assert that there is a baptism of the Holy Spirit or Holy Ghost, a phenomemon also known as Glossolalia. This baptism is manifested through the speaking of strange tongues and spiritual gifts.

  • 5) Baptism in Water

Apostolics assert that baptism must be performed through immersion in water by the Apostolic method of baptism "in the name of Jesus Christ". In contrast to other Christian churches, Apostolics do not baptize infants.

  • 6) The Lord's Supper

Apostolics assert the practice of the Lord's supper with unleavened bread and unfermented wine to commemorate Jesus Christ and his coming. No un-baptized member or disobedient member may partake of the elements. Foot washing can also be accompanied by the supper. In comparative perspective, this practice is essentially similar to Communion in other Christian churches, but Apostolics celebrate the Lord's Supper with less frequency. Apostolic churches do not celebrate the sacrament of Communion every week, but instead reserve it for special occasions, often just once or twice a year in the belief that too frequent celebrations lead to a degradation of the sacrament's importance (as evidenced in the history of the first Corinthian Christians).

  • 7) The Resurrection of Jesus Christ

Apostolics assert that Jesus Christ died and was resurrected in 3 days and ascended to heaven. This belief is crucial to the doctrine.

  • 8) The Resurrection of the Just and Unjust

Apostolics assert that God will resurrect the just and give them a glorified and spiritual body. Christians who are alive in Jesus' second coming will partake of the rapture of the church and will likewise be transformed. The unjust will also resurrect only to be judged.

  • 9) The Rapture of the Church and the Millennium

Apostolics draw from the first chapter of Acts the belief in the Second Coming of Christ, to also assert that the Church will be lifted up to the heavens.

  • 10) The Final Judgement

Apostolics assert that humankind will be judged at the end of the Millennium. All the Faithful will not be judged but will intervene in judgement. At the conclusion of the Final Judgement the world will be renewed through fire and New Jerusalem shall come to existence.

  • 11) Divine Healing

Apostolics assert that divine healing is possible through faith in the will of God. Note that this belief that does not preclude members from seeking medical attention.

  • 12) Holiness

Apostolics assert that Christian life requires holiness, or practical separation from the world of non-believers. Although theologically distinct due to their modalist beliefs, it is the practice of holiness that visibly sets them apart from most other Christian groups. Apostolics place heavy emphasis on external appearance, particularly dress standards for women. Apostolic theology argues that people are temples of the Holy Spirit, and as such, Christian must be exemplary in a humble attire that disregards human vanities. In recent times, however, adherence to holiness standards has become less uniform, with more apparent regional differences in holiness standards. In comparative perspective, for example, some regions like Southern California (where the movement first started) have more "liberal" standards than other parts of the country or missionary fields in other countries.

  • 13) Matrimony

Apostolics assert that marriage is holy and should only be between Man and Woman. It should be done in accordance of the law of the land and solemnized in the church. Also, members are not considered to be in good standing when a non-member is their spouse.

  • 14) Church and State

Apostolics assert that there is a separation of Church and State and that neither entity should meddle in the internal affairs of the other. The church is neutral but is open for all men of all political creeds. Apostolics should be obedient to civil authorities unless it's against ones conscience or doctrine. Christians should also participate in political affairs if they wish.

  • 15) Military Service

Apostolics assert a non-combatant stance is to be held by any member who wishes to enter the armed forces. Apostolics, as good citizens, must affirm loyalty, but abstain from killing or destroying property.

  • 16) Sin unto death

Apostolics assert that salvation may be lost. They argue that it a false Christian doctrine to believe that once saved, a Christian is forever saved. This doctrinal point is most commonly interpreted to apply to "sins against the Spirit." These sins include killing, suicide, or witchcraft. If one is baptized and commits one of these sins, salvation is lost for all eternity.

  • 17) Economic system of the Church

Apostolics assert that Christians must provide funds to support the spiritual and material work of God. This requirement applies to ministers and members alike.

  • 18) The Ministerial Body

Apostolics assert that ministry is a divine calling from God and ratified by Church authorities. Ministers are subject to various authorities in a hierarchical administration that includes Bishops as the highest position.

[edit] Governance and the General Board

The best way to understand the organization of the Apostolic Assembly is through its ecclesiastical or ministerial hierarchy. This section explains the top level. The following sections describe lower organizational levels.

Church governance is centered around a small group of directors, denoted as the "Mesa Directiva" (General Board). Within this executive board, the highest authority in the organization is embedded in the office of the President or the "Bishop President" (also known as the "Obispo Presidente"), who is the recognized and undisputed international leader. His authority supersedes that of the other board members, as he is responsible for overseeing the management of the whole organization. To execute his authority, the Bishop president delegates tasks and responsibilities to other board members, but he remains the central figure during his administration.

During its first eighty years of existence, the Apostolic Assembly has had eight national leaders or "Bishop Presidents" as listed below, with corresponding terms in parenthesis:

  • Francisco Llorente (1925-29)
  • Antonio Castañeda Nava (1929-50, 1963-66)
  • Benjamin Cantu (1950-1963)
  • Efrain Valverde (1966-1970)
  • Lorenzo Salazar (1970-1978)
  • Manuel Vizcarra (1986-94)
  • Baldemar Rodriguez (1978-86, 1994-2002)
  • Daniel Sanchez (2002-2010) has been relected in the November Election in 2006

The General Board performs various roles ranging from setting and executing Church policy to judging grievances at all levels. The bylaws allow board members to be elected for four-year terms, but in practice their tenures are longer. The Board president traditionally serves two contiguous terms, and re-elections are not generally contested. After a four-year hiatus, former presidents can be re-elected to two additional terms, as was the case of Bishop Baldemar Rodriguez. Other board members are also re-elected, or have otherwise occupied other general board positions for several terms.

All members of the Board are also called Bishops as established by the organization's laws, but their authority exceeds that of the general episcopate because the General Board is the court of last resort in all Church matters. Recent reforms restrict Board members to two positions. They can hold a board position as well as another full-time responsibility such as pastoring a Church or overseeing a group of congregations as a District Bishop.

The General Board is elected every four years at an electoral convention. Only pastors are eligible to vote, in past times ministers could also vote, but this was repealed after alleged voting irregularities by previous officials. These elections lead to the selection of a Bishop President who heads the Board of Directors (Mesa Directiva) and the Episcopal Body. The Board of Directors also includes a Bishop Vicepresident, General Secretary, General Treasurer, Secretary of Foreign Missions, Secretary of National Missions, Secretary of Christian Education, and a Secretary of Social Assistance.

The current General Board for the 2006-2010 term is composed of the following Bishops:

  • President- Daniel Sanchez
  • Vicepresident- Samuel Valverde
  • General Secretary- Edward Pacheco
  • General Treasurer- Leobardo Maffey
  • Secretary of Foreign Missions- Arthur Espinoza
  • Secretary of National Missions- Abel Aguilar
  • Secretary of Christian Education- Ismael Martin del Campo
  • Secretary of Social Assistance- Victor Prado

There are other ecclesiastical positions without formal authority, but which may include an informal advisory role. These positions include the titles of Emeritus Pastor, Emeritus Bishop, or Emeritus Member of the Board. For the most part, these are honorary titles given to Men with distinguished ministerial careers.

[edit] The Episcopal Body

Below the General Board is the Episcopal Body, which includes all District Supervisors or Bishops. Districts generally correspond to state or regional boundaries and are led by a Bishop who serves a four-year term. The Bishop is assisted by a District Secretary and a District Treasurer. Bishops may also rely on Elders, an elected position for Pastors who advise a small group of congregations on behalf of the corresponding district.

As of February 2006, the Apostolic Assembly has twenty-six districts listed below with current District Supervisors in parenthesis.

  • 1) Arizona (Bishop Arthur Tafoya)
  • 2) Central East Coast (Bishop Abel Cantu)
  • 3) Central Texas (Bishop Robert D. Pérez)
  • 4) Colorado (Bishop Robert Chavarria)
  • 5) East Los Angeles (Bishop Leobardo Maffey)
  • 6) East Texas (Bishop Joel Montes)
  • 7) Florida (Bishop Robert Tinoco)
  • 8) Great Lakes (Bishop Daniel G. Jimenez)
  • 9) Interior California (Bishop Felipe Lugo)
  • 10) Greater Los Angeles (Bishop Ismael Martin del Campo)
  • 11) Mid-America (Bishop Amilcar Acosta)
  • 12) Mid-West (Bishop Celestino Guzman)
  • 13) Nevada (Bishop Marcos Zacarias)
  • 14) New Mexico (Bishop Rene Gaxiola)
  • 15) North Central California (Bishop Felipe Gaxiola)
  • 16) Northern Golden Valley (Bishop Julian Aguirre Jr.)
  • 17) Northern Pacific Coast (Bishop Adam Lopez)
  • 18) Northern Texas (Bishop Mario Rodriguez)
  • 19) Northwest Texas (Bishop Porfirio Quitanilla)
  • 20) Oregon (Bishop Daniel Jahuall)
  • 21) South Central California (Bishop Francisco Castro)
  • 22) Southern California (Bishop Juan Hernandez)
  • 23) Southern Texas (Bishop Patricio Carranco)
  • 24) Utah & Idaho (Bishop Tommy Vigil)
  • 25) Washington State (Bishop Joe Prado)
  • 26) West Texas (Bishop Lorenzo Ramirez)

[edit] Congregations

Churches are established in three steps, contingent on membership. Initially, new congregations are classified as "New Works" and headed by a minister in charge. Upon reaching fifty members, the New Work can become a Mission, and the minister can be formally recognized as a Pastor.

With one hundred or more members, the Mission becomes a Church or Assembly headed by a Pastor. The Pastor may be assisted by deacons or ministers. The former have no ministerial privileges as this position is an antecendent and probationary period for formal induction into the ministry. Once ordained, ministers are under the authority of local pastors.

Local churches are not self-governed and pastors respond to two higher authorities described above: (1) Elders, regional leaders with advisory roles, and (2) District Bishops.

Congregations outside of the established districts are included under National Missions (Bishop Juan Fortino). These are areas were there are not enough churches to establish a district.

[edit] Corporate groups

In addition to the formal political authority that flows from the General Board to local churches, there is a parallel organization built around gender or age groups to perform regular functions. Three Auxiliary Departments have been set up for societies of Men (known as Varones), Women (known as Dorcas), and Youth. Within churches, each of these groups has a local board, led by an elected or appointed president who is assisted by a vice president, secretary, and treasurer. This structure is replicated at the district level, where it is known as a federation, and at the national level, where it is known as a Confederation. However at the Local level the Pastor may choose to organize differently a society. Program development and policy directives flow from confederations to federations to local societies. The latter are also required to assist with other local projects. At the Confederal and Federal levels, elections for officials is every two years. Electors for the Confederation tier, comprises two representatives of each district (Commonly the President and Vice President of said District Federation). Electors for the federation tier, comprises two representatives from each church (Again, commonly the President and Vice President).

Current Leadership at the Confederal level is:

-Varones Apostolicos (Men)-

  • President: TBA
  • Vice President: TBA
  • Secretary: TBA
  • Treasurer: TBA

-Dorcas (Women)-

  • President: TBA
  • Vice President: TBA
  • Secretary: TBA
  • Treasurer: TBA

-Messengers of Peace-

  • President: Pastor Frank Balboa
  • Vice President: Rev. Anthony Romo
  • Secretary: Rev. Steven Montenegro
  • Treasurer: Rev.John Carranco

[edit] Membership and statistics

In 2005, the Apostolic Assembly was comprised of over 800 congregations in the United States, as well as various missions in over 20 countries. Estimated worldwide membership is more than 130,000.Template:Need to verify this fact. Note that these membership figures are only rough estimates, as there has been no systematic collection of membership information, especially from newer and smaller churches.

As noted above, the Apostolic Assembly arose to meet the need to reach out to Mexican immigrants who were largely ignored by other Pentecostal denominations. Whereas this situation led to the development of a self-governed movement, this history also has presented severe challenges that continue to this day.

One recurrent challenge is connected to the composition of its membership. Since most of its members have historically been Mexican immigrants, Church growth has been subject to fluctuations in migration trends. Because of its mobile nature, immigrant communities are hard to count and keep as stable groups. But while challenging, the reliance on immigration has also helped membership in recent times. The Apostolic Assembly, like most Christian denominations in the United States, has problems retaining members, especially younger generations. A continued flow of immigration has undoubtedly kept membership figures from falling drastically, although there are no figures to actually track membership changes over time.

Another concurrent challenge has been the requirement to minister to both Spanish- and English-speaking members. Historically, Spanish has been the de facto language of the denomination, but newer generations do not always share the same cultural values and language as old and new migrant members. In response, there is an emergent trend of English-speaking congregations, along with a more deliberate attempt to reach Hispanic-Americans who do not speak Spanish.

Finally, the denomination is challenged by its organizational capability. Early leaders supervised a relatively small number of congregations established along migrant routes. As the church has grown, it has become more difficult to oversee a larger number of congregations. A manifestation of this problem is the lack of reliable membership data. A recent official document acknowledges these and other related problems and provides a roadmap of strategies to enhance membership growth (please browse official page for more information).

[edit] References

Cox, Harvey (2001). Fire from Heaven: The Rise of Pentecostal Spirituality and the Reshaping of Religion in the 21st Century. Da Capo Press. Note: Harvey Cox is a professor at the Harvard Divinity School.

Gaxiola-Gaxiola, Manuel J. (1970). La serpiente y la paloma;: Análisis del crecimiento de la Iglesia Apostólica de la Fe en Cristo Jesús de México. Calif., W. Carey Library. Note: Gaxiola-Gaxiola, an expert on Latin American Pentecostalism, is former president of the Society for Pentecostal Studies.

Martinez, Juan et al. (2004). Iglesias Peregrinas en Busca de Identidad: Cuadros del Protestantismo Latino en los Estados Unidos. Ediciones Kairos and CEHILA. Note: Juan Martinez is a professor at the Fuller Theological Seminary in Pasadena, California.

Ramirez, Daniel (2002). "Antonio Castaneda Nava: Charisma, Culture, and Caudillismo" in James R. Goff and Grant Wacker, editors. Portraits of a Generation: Early Pentecostal Leaders. University of Arkansas Press, pp. 289-309. Note: Ramirez is assistant professor of Religious Studies at Arizona State University.

Martin del Campo, Ismael. Cosechando en el Field. Norwalk: Editorial Nueva Vision, 2004. Note: Author is the Bishop of Los Angeles and wrote the History of the Apostolic Assembly in the book Iglesias Peregrinas en Busca de Identidad: Cuadros del Protestantismo Latino en los Estados Unidos this book is his expanded version.

See also Wikipedia article on Oneness Pentecostal Christian denominations.

[edit] External links

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