APOSTOLIC ASSEMBLY OF THE FAITH IN CHRIST JESUS

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. 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

History

Doctrine

Governance and the General Board

The Episcopal Body

Congregations

Corporate groups

Membership and statistics

References

External links

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.

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. The distinguishing feature of Oneness is their belief in a Uni-personal God who has revealed Himself to humanity in three primary ways Father, Son, and Holy Spirit. These ways in which God reveals Himself, however, are not distinct persons or personalities within God.
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'
We believe that the Church of the Lord Jesus Christ is one, universal and indivisible, and composed of all men regardless of nationality, language, race or custom, who have accepted our Lord Jesus Christ as their Savior and have been baptized into His Body by the Holy Spirit (1 Corinthians 12:13). The bonds of a common faith and love unite the members of the Church. The flag or banner of the Church is the Name of Jesus Christ before whose emblem the Church marches gallantly as an army on parade (Song of Solomon 6: 10).
'2. THERE IS ONLY ONE GOD'
We believe there is only one God who has manifested Himself to the world in various forms throughout the ages. He has specially revealed Himself as Father in the creation of the universe, as Son in the redemption of humanity, and as the Holy Spirit pouring out in the hearts of believers.
This God is the Creator of everything that exists, whether visible or invisible. He is eternal, infinite in power, and Holy in His nature, attributes, and purpose. He possesses an absolute and indivisible divinity. He is infinite in His immensity, inconceivable in His way of being, and indescribable in essence. Since an infinite mind can only be comprehended by itself, no one can completely know Him but Himself. He has neither body nor parts; therefore, He is free of any limitations.
The first commandment of all is, “Hear, O Israel: The Lord our God is one Lord” (Mark 12:29 ; Deuteronomy 6:4). “But to us there is but one God...” (1 Corinthians 8:6).
'3. JESUS CHRIST'
We believe that the Lord Jesus Christ was born miraculously from the womb of the Virgin Mary through the work of the Holy Spirit, and He is, at the same time, the One and only true God (Romans 9:5; 1 John 5:20). The God of the Old Testament took upon Himself human form (Isaiah 60:1-3). “And the Word was made flesh and dwelt among us...” (John 1: 14). “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 Timothy 3:16).
We believe that in Jesus Christ, God’s divine attributes and human nature were combined in a perfect and incomprehensible form.
We believe that the divine attributes and the human nature of God were incorporated in an incomprehensible yet perfect form in Christ Jesus. He is called the Son of Man because He was born of the Virgin Mary in whose womb He took the form of man, and thus acquired His human nature. He is called the Son of God because He was begotten of the Holy Spirit and thus partook of the Divine nature.
He was human through Mary, in whose womb He took the form of man. He was divine through the Holy Spirit who fathered Him in Mary. Thus, He is called the Son of God and Son of man.
Therefore, we believe that Jesus Christ is God “For in him dwelleth all the fullness of the Godhead bodily.” (Colossians 2:9) We also believe that the Bible makes known all His attributes. He is the everlasting Father and, at the same time, a child born unto us (Isaiah 9:6).
He is the Creator of all things (Colossians 1: 16-17; Isaiah 45: 18). He is Omnipresent (John 3:13 ; Deuteronomy 4:39 ). He performed wonders as the Almighty God (Luke 5:24-26; Psalms 86: 10). He has power over the seas (Mark 4:37-39; Psalms 107:29-30). He is always the same (Hebrews 13:8; Psalms 102:27).
'4. THE HOLY SPIRIT'
We believe in the baptism of the Holy Spirit as promised by God in the Old Testament and as poured out after the glorification of our Lord Jesus Christ, who sends it (Joel 2:28-29; John 7:37-39, 14:16 -26; Acts 2:1-4, 16-18).
Furthermore, we believe that the demonstration that the person has been baptized with the Holy Spirit are the new tongues or languages in which the believer can speak.And this sign applies also in our time.
We also believe that the Holy Spirit is power that enables us to testify of Christ (Acts 1: 8). The Holy Spirit helps us develop a Christian character more pleasing to God (Galatians 5:22-25). The same Spirit endows men with gifts for the edification of the Church (Romans 12:6-8; I Corinthians 12:1-12; Ephesians 4:7-13). We do not believe, that any man has the power to impart the gifts of God, “But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will.” (I Corinthians 12:11) “But unto every one of us is given grace according to the measure of the gift of Christ.” (Ephesians 4:7)
All members of the Apostolic Assembly must seek the Holy Spirit and strive to live constantly in the Spirit, as recommended in Romans 8:5-16, Ephesians 5:18, and Colossians 3:5.
'5. BAPTISM IN WATER'
We believe in baptism in water, by immersion in the Name of Jesus Christ and that it should be administered by an ordained minister. Baptism should be by immersion because only in this way can it represent the death of man unto sin, thus bearing similarity to the death of Christ (Romans 6:1-5). Baptism should be in the name of Jesus Christ because this was the practice of the Apostles and ministers who baptized during the early period of the Church, as recorded in the Holy Scriptures (Acts 2:38, 8:16, 10:48, 19:6, 22:16).
'6. THE LORD’S SUPPER'
We believe in the literal practice of the Lord’s Supper, which He himself instituted (Matthew 26:26-29; Mark 14:22-25; Luke 22:15-20; 1 Corinthians 11:23-26).
This ordinance shall make use of unleavened bread that represents the sinless body of our Lord Jesus Christ, and unfermented wine that represents the blood of Christ, which consummated our redemption.
The object of this ceremony is to commemorate the death of our Lord Jesus Christ and to announce the day in which He shall return to the world, at the same time to give testimony of the communion that exists among believers. No person shall participate in this ceremony who is not a faithful church member or is not in full communion; if a person does participate without fulfilling these requirements, he or she will be unable to discern the body of Christ (1 Corinthians 10:15-17, 11:27-28; 2 Corinthians 13:5).
After partaking of a supper with His apostles, the Lord washed their feet, an act that marveled them at that moment. When He was done, the Master explained to His Disciples the significance of this act, and recommended that they wash one another’s feet. The Church practices this act in combination or indistinctly with the Lord’s Supper as an act of humility and Christian fellowship (1 Timothy 5: 10 ).
'7. THE RESURRECTION OF JESUS CHRIST'
We believe in the literal resurrection of Jesus Christ, which took place on the third day after His death as recorded in the Gospels (Matthew 27:60-64; Mark 16:1-20; Luke 24:1-12, 36-44; John 20:12-20). This resurrection had been foretold by the prophets (Isaiah 53:12), and is necessary for our hope and justification (1 Corinthians 15:20 ; Romans 4:25).
'8. THE RESURRECTION OF THE JUST AND UNJUST'
We believe that there will be a literal resurrection of the dead in Christ and that they will be given a glorified and spiritual body in which they will live forever in the presence of the Lord (John 5:29; Acts 24:15; 1 Thessalonians 4:16; Job 19:25-27; Psalms 17:15; 1 Corinthians 15:35-54). Christians who are living when Christ comes to take up His Church will likewise be transformed and taken to live forever in glory in the presence of the Lord (1 Thessalonians 4:18; 1 Corinthians 15:51-52).
We also believe that there will be resurrection of the unjust, but that these will awake from the tombs only to be judged and hear the harsh sentence that will make them heirs of eternal fire (Mathew 25:26; John 5:29; Revelation 20:12-15; Mark 9:44; Daniel 12:2).
'9. THE RAPTURE OF THE CHURCH AND THE MILLENNIUM'
We believe that the Church, composed of the dead in Christ and the faithful living on earth at the time of the Rapture, will be lifted up to meet the Lord in the air and to take part in the wedding feast of the Lamb of God. Thereafter, the Church will descend with the Lord to earth to pass judgment upon the nations and reign with Christ for a thousand years. This period will be preceded by the Great Tribulation and the Battle of Armageddon, which the Lord will end upon descending on the Mount of Olives with all His saints (1 Thessalonians 4:13-17; 1 Corinthians 15:51-54; Philippians 3:20-21; Isaiah 65:17-25; Daniel 7:27; Micah 4:1-3; Zechariah 14.1-16; Matthew 5:5; Romans 11:25-27; Rev. 20:1-5).
'10. THE FINAL JUDGMENT'
We believe the Lord has prepared a judgment day in which all men who have died without Christ and those living upon the earth at the time of its verification will participate. This judgment, also known as the “Judgment of the Great White Throne,” will take place at the end of the Millennium. The Church will not be judged on this occasion, but will itself intervene in the judgment rendered to all men in accordance with the things written in the books that God has prepared.
At the end of this judgment, the present heavens and the earth will be renewed by fire and the faithful will dwell in the New Jerusalem. The Christian dispensation will have come to its end and God will be all things in all (Daniel 7:8-10, 14, 18; 1 Corinthians 6:2-3; Romans 2:16 , 14:10 ; 1 Corinthians 5:10 ; Revelation 20:5-15, 21:1-6).
'11. DIVINE HEALING'
We believe that God has the power to heal all our physical illnesses, if that is His will, and that divine healing is a result of the sacrifice of Christ, for He has borne our griefs and carried our sorrows (Isaiah 53:4). The healing of the body takes place through a combination of the faith of the believer and power in the Name of Jesus Christ, whose Name is invoked when praying for the sick. The Lord Jesus Christ promised that those who believed in His Name would lay hands on the sick and the sick would recover (Mark 16:18 ). The sick shall be anointed with oil in the Name of Jesus Christ by ordained ministers for the Lord to fulfill His promises (John 14:13 ; Psalm 103:1-4; Luke 9:1-3; 1 Corinthians 12:9; James 5:14-16).
We believe that divine healing is obtained through faith. If, on occasion, a brother needs to submit himself to the care and ministration of medical science, he should not be criticized by his fellow church members, who must weigh the matter and consider themselves lest they be condemned by what they themselves approve (Romans 14:22). We recommend that all members and ministers of our Church abstain from improper criticisms of medical science, whose advancements cannot be denied and originate in the ability that God has given men to discover the secrets of the functioning of the human organism. We also advise against opposing government campaigns for hygiene, vaccination, and cleanliness; instead, we advise that they cooperate in these campaigns decidedly wherever possible.
'12. HOLINESS'
We believe that all members of the Body of Christ should be holy; that is, separated from sin and consecrated for the service of the Lord. For this reason they must abstain from all practices, entertainment, and filthiness of flesh and spirit (Leviticus 19:2; II Corinthians 7:1; Ephesians 5:26?]27; 1 Thessalonians 4:3-4; 2 Timothy 2:21 ; Hebrews 12:14 ; 1 Peter 1:16 ).
However, in the practice of holiness we believe that we must avoid all extremes, asceticisms and deprivations with reputation of wisdom in self-imposed worship and humility, and unsparing severity of the body, all which are but a shadow of things to come, but the body is of Christ (Colossians 2:17, 23). Regarding food, we note that “every creature of God is good, and nothing to be refused, if it be received with thanksgiving” (1 Timothy 4:4).
'13. MATRIMONY'
We believe that marriage is sacred, since it was instituted in the beginning, and honorable among all people (Genesis 2:21-24; Matthew 19:1-5; Hebrews 13:4). Marriages must be verified in accordance with the laws of the respective countries, and later solemnized in church in accordance with approved practices. Couples who have not legalized their union and wish to be baptized must first meet the requirements of civil laws.
We believe that when a couple unites in marriage, they should remain united as long as both live. When either one dies, the other is free to remarry and does not commit sin if he or she remarries in the Lord (Romans 7:1-3; 1 Corinthians 7:39 ).
We also believe that marriages shall take place solely among faithful church members. No minister shall perform a marriage ceremony between a church member and an unbeliever. Church members in full communion who marry unbelievers shall be judged by their pastors.
'14. CHURCH AND STATE'
We believe in the separation of Church and State and that neither should intervene in the internal affairs of the other since this fulfills the biblical precept “render to Caesar the things that are Caesar’s and to God the things that are God’s” (Mark 12:17 ). Christians should participate in civil activities according to their abilities and political inclinations, always reflecting their own personal ideas and opinions, and not those of the Church. The Apostolic Assembly is always neutral and has room for men of all political creeds. Nevertheless, all Christians must obey civil authorities and the laws and ordinances issued by these authorities, unless these laws contradict religious principles or force Christians to act against their conscience (Romans 13:1-7).
'15. MILITARY SERVICE'
The Apostolic Assembly recognizes human government as ordained by God (Romans 13:1-2). Therefore, the Apostolic Assembly admonishes its members to affirm loyalty to their country. As disciples of our Lord Jesus Christ, Christians must obey His precepts and commandments as follows: “But I say unto you, That ye resist not evil” (Matthew 5:39 ). “Follow peace with all men” (Hebrews 12:14 ). (See also Romans 12:19; Matthew 26:52; James 5:6; Revelation 13: 10). Given these scriptures, it is believed and interpreted that the followers of our Lord Jesus Christ shall neither destroy someone else’s property nor take someone’s life.
It is considered a sin to participate in acts contrary to those recommended by the Holy Word of God, after having received the knowledge of the truth and having been made new creatures in Christ Jesus (2 Corinthians 5:17; Hebrews 6:4-9, 10:26-27).
All members, therefore, are advised to follow their conscience in freely serving their country, whether in time of peace or war, and in any capacity no matter how hard or dangerous it may be, as long as it is of NONCOMBATANT CHARACTER. Doctrine teaches us to pray that we may always have men of God in authority. It teaches us to pray for them that they may receive divine guidance so that we as a nation might steer clear of any war and live continually in honor and peace (1 Timothy 2:1-3).
'16. SIN UNTO DEATH'
We believe, by the light of the Word of God, that there is a sin unto death and that if this sin is committed in the terms expressed in the Bible, the right to salvation is lost (Matthew 12:31-32; Romans 6:23; Hebrews 10:26-27; 1 John 5:16-17). Therefore, we recommend that the faithful abstain from giving ear to doctrines that promise eternal security to the Christian regardless of his conduct and the idea that “once saved, always saved.” The Bible teaches that it is possible to be reproved and that we must remain faithful unto the end (Romans 2:6-10; 1 Corinthians 9:26-27).
'17. ECONOMIC SYSTEM OF THE CHURCH'
We believe that the system that the Bible teaches us to obtain the funds necessary to carry out the work of the Lord is that of tithes and offerings, and that this system must be practiced by ministers and believers alike. (Genesis 28:22; Malachi 3:10; Matthew 23:23; Luke 6:38; Acts 11:27, 30; 1 Corinthians 9:3-14, 16:1-2; 2 Corinthians 8:1-16, 9:6-12, 11:7-9; 1 Timothy 5:17-18, 6:17-19; Galatians 6:6-10; Philippians 4:10-12, 15-19; Hebrews 13:16 ).
Knowing that the work of the Lord is not only spiritual but also of a material nature, we believe that it is necessary to regulate the acquisition and distribution of the necessary funds to meet the material needs of the work.
'18. THE MINISTERIAL BODY'
We believe that the ministry is a calling of God and that the Holy Spirit confers upon each minister the faculty of serving the church in distinct capacities and with distinct gifts, the manifestations of which are all for the edification of the Body of Christ (Romans 12:6-8; 1 Corinthians 12:5-11; Ephesians 4:11-12).
We believe that the calling to the ministry is of divine origin and the Word of God contains sufficient teaching regarding the requirements that must be met by the person who is to serve in the ministry. Therefore, duly organized ecclesiastical governments are responsible for examining candidates for the ministry to determine whether these candidates should be approved and what tasks they shall be assigned (Acts 1:23-26, 6:1-3; 1 Timothy 3:1-10, 4:14, 5:22; Titus 1:5-9).
We also believe that the Holy Spirit uses the minister in various ways according to the needs of the work of the Lord and the capability and personal disposition of the ministers. No one can be placed in a higher position than that of which he is worthy (1 Timothy 3:13 ; Romans 12:3).
We believe that the bishopric is the highest office work in the ministry. Bishops shall therefore receive special respect and consideration

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 re-elected 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.

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 Bernardo Iglesias)

★ 2) Central East Coast (Bishop Abel Cantu)

★ 3) Central Texas (Bishop Robert D. Pérez)

★ 4) Colorado (Bishop Luis Nunez)

★ 5) East Los Angeles (Bishop Salvador Lopez)

★ 6) East Texas (Bishop Juan Moreno)

★ 7) Florida (Bishop Robert Tinoco)

★ 8) Great Lakes (Bishop Daniel G. Jimenez)

★ 9) Interior California (Bishop Felipe Lugo)

★ 10) Greater Los Angeles (Bishop Felipe Salazar)

★ 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 Agustin Hoyer)

★ 16) Northern Golden Valley (Bishop Julian Aguirre Jr.)

★ 17) Northern Pacific Coast (Bishop Adam Lopez)

★ 18) Northwest Texas (Bishop Porfirio Quitanilla)

★ 19) Oregon (Bishop Moises Carillo)

★ 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 Alfredo Munoz)

★ 26) West Texas (Bishop Lorenzo Ramirez)

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 antecedent 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 Abel F. Aguilar). These are areas were there are not enough churches to establish a district.

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: Jimmy Garcia

★ Vice President: Daniel Pacheco

★ Secretary: Marcelo Jimenez

★ Treasurer: John Serrano
-Dorcas (Women)-

★ President: Frances Fernandez

★ Vice President: Georgina Marron

★ Secretary: Linda S. Montes

★ Treasurer: Santa Leon
-Messengers of Peace (Youth)-

★ President: Pastor Frank Balboa

★ Vice President: Rev. Anthony Romo

★ Secretary: Rev. Steven Montenegro

★ Treasurer: Rev.John Carranco

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. 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.
The denomination is also 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).
Finally, the Apostolic Assembly is challenged to raise it's educational and theological levels. This is due to that initiation and ordination rules are not as demanding in this area as they are in other Oneness Pentecostal Denominations, thus raising the probabilities of ministerial unpreparedness to congregational and spiritual needs. To this point, the Apostolic Assembly currently has in all of its districts a CBAN (Colegio Biblico Apostolico Nacional or a National Apostolic Biblical College) College and it is now necessary that all deacons seeking ordination must attend for courses in their District's CBAN.

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.

External links

★ Official Website of the Apostolic Assembly

★ Official Website of the Apostolic Assembly of Mexico

★ Official Website of the Apostolic Assembly District of Greater Los Angeles

★ Official Website of the Apostolic Assembly District of Greater Los Angeles

★ Official Website of the Apostolic Church in Mexico

★ Official Website of the Pentecostal Assemblies of the World (PAW)

★ http://www.seattleapostolic.org/ Fountain of Life / Fuente de Vida - Primera Iglesia de Seattle

★ Official Website of the United Pentecostal Church International

★ United Pentecostal Church in Mexico

★ Society for Pentecostal Studies (Academic Organization)

★ Official website of first church in El Paso Texas

★ Official website of a church in Houston, TX

★ Official Website of the Fountain of Life Apostolic Church-Silver Spring, MD