Denominational histories usually come from academic presses, written by scholars with no personal stake in the movement they describe. Our God Is One: The Story of the Oneness Pentecostals, published in 1999, came from somewhere else. Its author, Talmadge L. French, is himself an ordained Oneness Pentecostal pastor, serving Apostolic Tabernacle in Jonesboro, Georgia, and holds a PhD from the University of Birmingham in the UK. The book began as his academic thesis and was expanded into a published volume because of the demand it drew.
What French set out to document was not only doctrine but a fractured institutional family. Oneness Pentecostalism did not organize into a single church; it split, early and repeatedly, into a number of separate denominations that share belief in God's oneness but govern themselves independently. Readers on Goodreads have called the book a groundbreaking work specifically for enumerating that vast family of Oneness Pentecostal bodies, mapping relationships a reader would otherwise have to piece together from dozens of separate denominational histories.
French returned to the earliest and most striking chapter of that story in a later, more focused volume: Early Interracial Oneness Pentecostalism, a history of G. T. Haywood and the Pentecostal Assemblies of the World between 1901 and 1931, the period when the movement briefly organized across racial lines in the American South decades before the wider civil rights era, before segregationist pressure split it along racial lines as well.
A pastor writing his own movement's history did not produce a defensive account. It produced a collegiate level study serious enough to draw its own further scholarly work, written from a position most outside historians can never fully occupy: having been inside the pews the whole time.