FAC was founded in September of 2004, as an outreach effort of the
Christian Apostolic Church (CAC) of Clarksburg, WV, and currently we still
use the CAC baptistery for our baptismal services. We frequently
fellowship with the CAC youth and adults for various functions.
Click each thumbnail for a closer look...
The above snapshot—taken only about eight months
after the opening of
the church—shows some members of our caring, growing congregation, as of May,
Our primary goal is leading people to Jesus Christ and then pointing them to His purpose for
their lives. This means winning lost souls to God, guiding them to become born
again according to the Scriptures, and teaching newcomers after they have been
born again, so that they become stalwart disciples of Jesus Christ and find their own
place of ministry in God’s kingdom.
"About Us" Index: History of FAC |
History of the UPCI |
Doctrinal Views of the UPCI |
Articles of Faith of FAC
History of the Freedom
Apostolic Church of Weston, WV
Freedom Apostolic Church of
Weston, WV, is associated with the
United Pentecostal Church International (UPCI).
The UPCI has been among the fastest growing denominations in
North America. It is one of the largest
Oneness Pentecostal church
organizations in existence.
Freedom Apostolic Church
(FAC) honors the Lord Jesus Christ and meets the needs of people in our
community, our nation, and around the world—through missions efforts both
foreign. Our assembly was founded on the solid rock of God’s
Word in September of 2004 by
Benedum, with the support of several other United Pentecostal Churches in
the area—most notably the UPC of Buckhannon, WV, and our “mother church”,
Christian Apostolic Church, in Clarksburg, WV (also UPC).
Pastor and Sister Benedum were called of God to
the Weston area during 2003-2004, by way of much prayer and fasting.
In the fall of 2004, they hosted a Bible study seminar in a meeting room of a
local area hotel. The seminar topic was “The Power of the Name of the One True
God: Jesus.” Several precious souls attended, and the successful seminar helped
launch the church in Weston. The church currently meets in a rented building,
and is on the look out for a more permanent facility.
History of the United Pentecostal Church International (UPCI)
The United Pentecostal Church International (UPCI) has been among the
fastest growing denominations in
North America since it was formed in 1945 by the merger of the
Pentecostal Church, Incorporated (PCI), and the Pentecostal Assemblies of Jesus
Christ (PAJC). From 617 churches listed in 1946, the UPCI in North America (United
States and Canada) recently listed 4,142 churches, 8,801 ministers, and reported
Sunday School attendance of about 500,000. Moreover, it is also
located in 170 other nations with 22,881 licensed ministers, 28,351 churches
and meeting places, 571 missionaries, and a
foreign constituency of over 1.5 million, yielding a total
worldwide constituency of more than 2 million. The UPCI is one of the largest
Oneness Pentecostal church
organizations in existence.
The UPCI emerged out of the Pentecostal movement that began in Topeka,
Kansas in 1901. It traces its organizational roots to October 1916, when a
large group of ministers withdrew from the Assemblies of God over the
doctrinal issues of the oneness of God and water baptism in the name of
The basic governmental structure of the UPCI is congregational with local
churches being autonomous: the congregation elects its pastor and its
leaders, owns its property, decides its budget, establishes its membership,
and conducts all necessary business.
The central organization embraces a modified presbyterian system in that
ministers meet in sectional, district, and general conferences to elect
officials and to conduct business of the organization.
The UPCI headquarters building, located in Hazelwood, Missouri, houses
offices for its general officials, the
Pentecostal Publishing House, and a
Christian bookstore. Among its endorsed institutions are
seven Bible colleges, a
children’s home, a
residency for troubled young men,
ministries to those addicted to alcohol and other drugs, a
chaplaincy for prisoners, and it endorses
chaplains to the military.
Click here to visit the official website
of the UPCI.
Doctrinal Views of the United Pentecostal Church International (UPCI)
doctrinal views of the UPCI reflect most of the beliefs of the
Holiness-Pentecostal movement, with the exception of the "second work of
grace," the historic doctrine of the Trinity, and the traditional
Trinitarian formula in water baptism. It embraces the Pentecostal view that
speaking in tongues is the initial sign of receiving the Holy Spirit.
The UPCI holds a fundamental view of the Bible: "The Bible is the only
God-given authority which man possesses; therefore all doctrine, faith,
hope, and all instructions for the church must be based upon and harmonize
with the Bible" (Manual of the United Pentecostal Church, 19). The Bible is
the Word of God, and therefore inerrant and infallible. The UPCI rejects all
extrabiblical revelations and writings, and views church creeds and articles
of faith only as the thinking of men.
The UPCI holds that salvation is by grace through faith in Jesus Christ,
not by works. Faith in Jesus is the means by which a person is justified. At
the same time, a sinner must believe the gospel; he is commanded to repent
of his sinful life, to be baptized in water in the name of Jesus Christ, and
to receive the gift of the Holy Spirit (Acts 2:38; 4:12; 8:12-17; 10:43-48;
19:1-6). Thus the various aspects of faith and obedience work together in
God’s grace to reconcile us to God.
The UPCI stresses and supports the family unit as God’s primary
institution and teaches that the church is God’s redemptive fellowship for
Articles of Faith of
Freedom Apostolic Church, Inc.
Index of Articles of Faith:
The Holy Scriptures | One
True God | The Son of
God | The Name of God
Conversion | Water
The Baptism of the Holy Spirit |
We believe the Bible to be inspired of God; the infallible Word of God.
“All scripture is given by inspiration of God, and is profitable for
doctrine, for reproof, for correction, for instruction in righteousness” (2
The Bible is the only God-given authority which man possesses; therefore,
all doctrine, faith, hope, and all instruction for the church must be based
upon, and harmonize with, the Bible. It is to be read and studied by all men
everywhere, and can only be clearly understood by those who are anointed by
the Holy Spirit (1 John 2:27). “...No prophecy of the scripture is of any
private interpretation. For the prophecy came not in old time by the will of
man: but Holy men of God spake as they were moved by the Holy Ghost” (2
Peter 1:20, 21).
We believe in the one ever-living, eternal God: infinite in power, Holy
in nature, attributes and purpose; and possessing absolute, indivisible
Deity. This one true God is the Father, transcendent always (John 6:27; 1
Cor. 8:6; Eph. 4:6; Phil. 2:11; 2 Peter 1:17). This one true God is Holy
(Lev. 11:44-45; 1 Peter 1:15-16), and He is Spirit (John 4:24; cf. Isaiah
61:1 and Joel 2:28/Acts 2:17); He is the Holy Spirit. The term Holy
Spirit refers to the Spirit that is the one true God (2 Cor. 3:17), not
to a second or third divine person or a second or third god. This one true
God incarnated Himself in the Son, Jesus Christ, and thus manifested Himself
in flesh for our redemption (1 Tim. 3:16; Isa. 9:6; Col. 2:9; 2 Cor. 5:19;
Rev. 1:7-8, 11-13, 17-18, cf. Rev. 21:5-7, esp. v. 7; and cf. Rev. 22:3,
The Scripture does more than attempt to prove the existence of God; it
asserts, assumes and declares that the
knowledge of God is universal (Rom.
1:19, 21, 28, 32; 2:15). God is
invisible, incorporeal, without parts, without body, and therefore free
all limitations. He is Spirit (John
4:24). A spirit hath not flesh and bones (Luke 24:39).
The first of all the commandments is, “Hear, O Israel; the Lord our God
is one Lord” (Mark 12:29; Deut. 6:4). There is “One God and Father of all,
who is above all, and through all, and in you all” (Eph. 4:6).
This one true God is, and always has been, Spirit, and as such is
perceivable only according to the manners and methods by which He chooses to
reveal Himself. He manifested Himself in the Old Testament period in diverse
ways; and in the Son, since the beginning of the Incarnation (i.e. after the
conception and birth of Jesus Christ). In the Son, God was with us while He
walked among men. Whenever God is seen of men in the hereafter, Jesus will
be the One who is seen. The Son is the exact image of God; the visible
manifestation of the invisible God. Even while we cannot now see the Son in
flesh, He is with us through the infilling of His Spirit. The Holy Ghost is
God in us, as well as Christ in us, by faith.
SON OF GOD
The one true God, the Jehovah of the Old Testament, took upon Himself the
form of man, and as the Son of man, was born of the virgin Mary. As Paul
says “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” (1
“He came unto His own, and His own received Him not” (John 1:11). This
one true God was manifest in the flesh, that is, in His Son Jesus Christ.
“God was in Christ, reconciling the world unto Himself, not imputing their
trespasses unto them.” (2 Cor. 5:19).
We believe that, “… in Him [Christ] dwelleth all the fullness of the
Godhead bodily” (Col. 2:9). “For it pleased the Father that in Him should
all fullness dwell” (Col. 1:19). Therefore, Jesus in His humanity was man;
in His Deity was and is God. His flesh was the lamb, or the sacrifice of
God. He is the only mediator between God and man. “For there is one God, and
one mediator between God and men, the man Christ Jesus” (1 Timothy 2:5).
Jesus on His Father’s side is Divine, on His mother’s side, human; thus,
He’s known as the Son of God and also the Son of man.
The Bible says, “For He hath put all things under His feet. But when He
saith all things are put under Him, it is manifest that He is excepted,
which did put all things under Him. And when all things shall be subdued
unto Him, then shall the Son also Himself be subject unto Him that put all
things under Him, that God may be all in all” (1 Cor. 15:27-28). And yet,
Jesus says of Himself, “I am Alpha and Omega, the beginning and the ending,
saith the Lord, which is, and which was, and which is to come, the Almighty”
(Rev. 1:8) and, “He that sat upon the throne said, Behold, I make all things
new. And he said unto me, Write: for these words are true and faithful. And
he said unto me, It is done. I am Alpha and Omega, the beginning and the
end. I will give unto him that is athirst of the fountain of the water of
life freely. He that overcometh shall inherit all things; and I will be
his God, and he shall be my son.” (Rev 21:5-7 KJV, emphasis added).
NAME OF GOD
God has had mankind refer to Him by different titles, such as Elohim
(God), El Shaddai (God Almighty), and Jehovah (or
Yahweh or YHVH), meaning “I AM,” or “Eternal One” or
“Self-Existent One”, often rendered in the AV as “Lord”
(i.e. in small caps), which was the redemptive name for God in the Old
However, in the New Testament, through the Son, the redemptive name of
God was newly revealed to be Jesus. The Son, Jesus the Lord and
Christ, declared the name of the Father: “O righteous Father … I have
declared unto them thy name, and will declare it: that the love
wherewith thou hast loved me may be in them, and I in them.” (John 17:25-26
KJV). Jesus said, “I am come in my Father's name…” (John 5:43 KJV).
Of the Son’s name it was prophesied:
“For unto us a child is born, unto us a son is given: ... and His name shall
be called Wonderful, Counselor, the Mighty God, The Everlasting Father, The
Prince of Peace” (Isaiah 9:6). This prophecy of Isaiah was fulfilled when
the Son of God was named, “And she shall bring forth a son, and thou shalt
call His name Jesus: for He shall save His People from their sins” (Matt.
There is evidence that this is the only name honored by God as His
redemptive name under the New Testament (New Covenant): “Neither is there
salvation in any other: for there is none other name under heaven given
among men, whereby we must be saved” (Acts 4:12).
Pardon and forgiveness of sins is
obtained by genuine repentance, a confessing and forsaking of sins, along
with baptism. We are justified by faith in the Lord Jesus Christ (Romans
5:1). John the Baptist preached repentance, Jesus proclaimed it, and the
Apostles emphasized it to both Jews and Gentiles (Acts
2:38, 11:18, 17:30).
The word “repentance” comes from
several Greek words which mean change of
views and purpose, change of heart,
change of mind, change of life, to transform,
etc. Jesus said, “Except ye
repent, ye shall all likewise perish” (Luke 13:3), and it is commanded,
“that repentance and remission of sins should be preached in His name among
all nations, beginning at Jerusalem” (Luke 24:47).
Along with repentance (see above)
water baptism is for the remission of sins (Acts
2:38). Repentance and water baptism are
not meritorious works whereby men earn salvation, but rather are steps of
obedient faith whereby the believer is viewed by God as justified through
the blood of Jesus. Forgiveness of sins and remission of sins are synonymous
terms. These two English words, forgiveness and remission,
both come from the same Greek word in the New Testament, aphesis.
Remission of sins is a process, and it is by the choice of God that both
repentance and water baptism are steps of obedience to be followed by the
believer (Acts 2:38). These steps are to be commanded for all sinners
regarding obedient faith unto salvation.
The scriptural mode of water baptism is immersion, and water baptism is
only for those who have fully repented, having turned from their sins and
from love of carnal worldliness. There is no teaching in the Word of God of
legitimate infant baptism. Baptism should be administered by a duly
authorized, called minister of the Gospel, in obedience to the Word of God,
and in the name of our Lord Jesus Christ, according to the Book of the Acts
of the Apostles 2:38, 8:16, 10:48, 19:5; thus obeying and fulfilling Matthew
OF THE HOLY SPIRIT
John the Baptist, according to Matthew 3:11, said, “...He shall baptize
you with the Holy Ghost, and with fire.” Jesus, in Acts 1:5, said, “...ye
shall be baptized with the Holy Ghost not many days hence.” Luke tells us in
Acts 2:4, “they were all filled with the Holy Ghost, and began to speak with
other tongues [languages], as the Spirit gave them utterance.”
The terms “baptize with the Holy
Ghost and fire,” “filled with the Holy Spirit,” and the “gift of the Holy
Ghost” are synonymous terms used interchangeably in the Bible.
It is scriptural to expect all who receive the gift, filling, or baptism
of the Holy Spirit to receive the same physical, initial sign of speaking
with other tongues.
The speaking with other tongues, as recorded in Acts 2:4, 10:46, and
19:6, and the gift of tongues, as explained in 1 Corinthians, chapters 12
and 14, are the same in essence, but different in use, function, and
The Lord, through the Prophet Joel, said, “I will pour out my spirit upon
all flesh; and your sons and your daughters shall prophesy...” (Joel 2:28).
On the Day of Pentecost (Acts chapter 2), the Apostle Peter, in explaining
this phenomenal experience, cited it as the fulfillment of Joel’s prophecy:
“But this is that which was spoken by the prophet Joel; ‘And it shall come
to pass in the last days,’ saith God, ‘I will pour out of my Spirit upon all
flesh: and your sons and your daughters shall prophesy…’” (Acts 2:16-17
KJV). He further said, “Having received of the Father the promise of the
Holy Ghost, he hath shed forth this, which ye now see and hear.” (Acts
2:33). He concluded that, “...The promise is unto you, and to your children,
and to all that are afar off, even as many as the Lord our God shall call”
Our basic and fundamental doctrine shall be the Bible standard of full
salvation, which is repentance and baptism in water by immersion in the name
of the Lord Jesus Christ for the remission of sins, and the baptism of the
Holy Ghost with the initial sign of speaking with other tongues as the
Spirit gives utterance.
We shall endeavor to keep the unity of the Spirit until we all come into
the unity of the faith, at the same time admonishing all brethren that they
shall not contend for their different views to the disunity of the body.