A.J. Tomlinson - A Brief History

Throughout the course of history there have been a number of notable scholars and leaders to foster the development and growth of religion in the United States. While many of these leaders have fallen by the wayside in terms of their overall popularity in the history of religious discourse, their contributions to religion and ministry are no less important. Such is the case with A.J. (Ambrose Jessup) Tomlinson. Although Tomlinson's name has been widely overlooked by scholars examining the history of religious discourse in the United States, Tomlinson played a critical role in the development of modern religion. As such, his contributions to religious development need to be examined.

With the realization that A.J. Tomlinson played such an important part of the development of religion in the US, there is a clear impetus to examine his life and history such that a more integral understanding of his accomplishments can be garnered. To this end, this investigation provides an overview of the life and ministry of Tomlinson and his contributions to the development of religion and ministry in the United States. Through a careful consideration of what has been written about Tomlinson's contributions the importance of this individual in the development of modern religion in the US will be elucidated.

A.J. Tomlinson-A Brief History

Biography

Research on the biography of A.J. Tomlinson reveals that this minister and scholar was born in rural Indiana in 1865. In the early years of his career, Tomlinson became a colporteur for the American Bible Society. Through his travels as a colporteur, Tomlinson became exposed to the doctrine of Divine Healing, a publication that had been written by Carrie Judd Montgomery. Tomlinson was so heavily influenced by Montgomery's work that in 1903 he made the decision to move his family from Indiana to North Carolina so that he could become the leader of a congregation that followed the doctrine of Divine Healing (Balmer, 2004).

Tomlinson's work continued after his move, as he worked with a similar group in Cleveland, Tennessee to form "an independent church to affiliate with the North Carolina group" (Balmer, 2004, p. 689). This church later became known as the Church of God Denomination. In 1908, Tomlinson began working with G.B. Cashwell, a minister from the Azusa Street Revival. Through his work with Cashwell, Tomlinson became the general moderator of a new ministry known as the Church of God. Tomlinson's success in the Church of God was unparalleled. By 1914, Tomlinson had been granted the power to appoint pastors. Further, the church conferred upon him the position of general overseer for life. Unfortunately, Tomlinson was stripped of this position in 1923, when allegations of financial mismanagement surfaced. After being impeached from the church, Tomlinson moved on to form another group, known as the Church of the God of Prophecy (Balmer, 2004).

When Tomlinson died in 1943, two of his sons, Milton and Homer, vied for control of the church and all of its holdings. Milton prevailed in court and won "the right to the denomination's properties and trademarks" (Balmer, 2004, p. 689). Researchers note that Milton inherited his father's penchant for the flamboyant and became highly successful as a minister of the Church of God (World Headquarters). Milton's charisma led him to run for the presidency in 1954 as a member of the Theocratic Party ticket. In this same year, Milton was also named the "King of All Nations of Men in Righteousness" by his church. (Balmer, 2004). Because of the foundation of ministry that had been established by his father, Milton was able to garner considerable success when it came to continuing the ministry and expanding his own personal career ambitions.

Ministry and Teaching

While the above biography clearly provides an overview of the specific events that shaped the development of A.J. Tomlinson, it does not provide a clear understanding of the ministry that Tomlinson led. As such, in order to understand how Tomlinson impacted the development of religion and ministry in the US, it is helpful to consider the central tenets of Tomlinson's ministry that made his such a powerful and charismatic leader. According to Balmer (2004) Tomlinson adhered to the doctrine of Divine Healing. As such, this provides a notable place to begin an investigation of the ministry and teachings of A.J. Tomlinson.

Doffee (2002) in his examination of the ministry of A.J. Tomlinson notes that the development of this leader's power and theodicy is garnered from his experiences in early 1903. According to Doffee, Tomlinson climbed Prayer Mountain in Cherokee County, North Carolina searching for spiritual guidance. During his trip, "Tomlinson was instructed of the Lord to join himself to that group with the understanding that this was the Church of God of the Bible, even as he declared it to be" (Church of God History). It was at this point that the first Church of God recognized Tomlinson's divinity and made him pasty of the church. He was, as noted by the record, God's chosen leader. Through his ministry, Doffee notes that, "He [Tomlinson] courageously stood for Theocratic Government and his God-given appointment to lead God's people in prophecy. This he did with tenacity and vigor" (Church of God History).

Tomlinson's experiences on Prayer Mountain are among the most notable in the history of the development of the Church of God. Cox (1995) in his examination of Tomlinson's experiences notes after returning from the mountain, Tomlinson "fell out of his chair and crumpled in a heap on the rostrum" in front of his congregation. Why lying on the rostrum, Tomlinson received the Pentecostal blessing and began speaking in 10 different tongues. It was at this point in time that a revival in the Protestant Church began: "The entire Church of God and all its branches, with only a few congregations dissenting, became Pentecostal within a few years" (p. 73). Further, even though Tomlinson died in 1943, "a poll conducted by Time magazine in January 1992, the Church of God is today the fastest growing of the predominantly white denominations in America, up 183 percent since 1965" (p. 73).

Clearly, what this history demonstrates is that Tomlinson was willing to put the doctrine of Divine Healing to work in an effort to heal himself and find his way in spiritually troubled times. The doctrine is what led Tomlinson to search for a higher power; the doctrine is also what led to his decision to climb Prayer Mountain. If Tomlinson had not undertaken these actions, he would not have been anointed with the power of God and granted the right to govern the Church of God as the true prophet of God. Thus, the doctrine of Divine Healing clearly had a profound impact on the early development of both Tomlinson's teachings and the development of the church. Because of Tomlinson's belief, faith and charisma in the doctrine of Divine Healing, the Pentecostal church has become one of the most prominent religious faiths in the United States today.

Although Tomlinson was able to utilize the doctrine of Divine Healing, it was not until later in his career that Tomlinson was able to fully capture the doctrine in his own ministry. Ediger (1996) in his investigation of the doctrine of Divine Healing as it applies to the ministry of A.J. Tomlinson, argues that while Tomlinson used this doctrine to rule the Church of God, it was not until Tomlinson left this church in 1923 and founded the Church of God of Prophecy (CGP) that he was able to fully expand this doctrine into his own unique vision of the modern church. In an effort to understand some of the more notable issues that were addressed in the context of Tomlinson's teachings, Ediger notes the following:

- The theological orientation of the CGP was Pentecostal; its main truths were summarized in 29 tenets referred to as "Important Bible Truths." These tenets had to be followed by the individual to achieve personal holiness

- In addition to following the Important Bible Truths, the follower also had to "sever their connection with (other) churches and lodges, if not already free from them" and from any individual "using tobacco in any form..." (The Church of...).

- Tomlinson believed in the doctrine of sanctification in which the follower could eradicate his or her old self and become a new person. The doctrine of sanctification prompted Tomlinson to teach that, "a believer can achieve perfection in this lifetime (The Church of...).

- Tomlinson preached that baptism with the Holy Ghost did not occur until the follower was able to speak in tongues.

-- Tomlinson also taught that modern medicine was not supported by the Bible. According to Ediger, Tomlinson preached that, "going to doctors and taking medicine was contrary to God's Word (The Church of...).

When the teachings of Tomlinson are examined overall, it seems as if many of these teachings are somewhat radical when it comes to modern religion. However, as noted by Ediger, the Church of God of Prophecy is one that continues to exist because of its sociological relevance to those who belong to the church. According to Ediger, the overall culture in the church remains the same today as it was when Tomlinson was in charge. "There seemed to be a genuine sense of caring among the people. Prayer requests were made for several who were ill or having other kinds of difficulties. Support for those who were in need was spoken of by some of those in the congregation, especially for their pastor who was looking for a new house" (The Church of...). Ediger goes on to note that everyone in the congregation was made to feel welcomed. This sense of sharing and community is what Ediger believes made the Church of God of Prophecy such a powerful force among parishioners.

A Wider Vision

While it is evident that Tomlinson was able to make a clear name for himself and a leader and theologian through his work at the Church of God of Prophecy, his earlier work at the Church of God is what is commonly remembered among those who belong to the Pentecostal faith. As noted by one author, the Church of God denominations that have developed all over the United States are directly linked by their vision of the church as explicated in the Bible. As noted by Hunt (2000):

More a widely claimed title than an actual family, Church of God is the 'denominational' name of over 200 conservative Protestant groups, all of which seize upon the apostle Paul's reference to the 'church of God.' Some pursue it as an ambition; others exalt it as a claim. In all cases, they are emphatically devoted to the Bible (Churches of God).

Hunt goes on to reports that individuals that chose to follow the teachings of this group "affirm the nearness of God's spiritual power" though living a life of righteousness (Churches of God).

What this effectively suggests is that even though various sects of the "Church of God" have developed in recent years, the central ideologies that are followed by these churches is essentially the same. Tomlinson's revitalization of the Pentecostal church in the early 1900s clearly had a profound impact on the popularity of the "Church of God." While it is quite evident that many of the churches have some practices that may differ from others, in terms of basic theodicy the Church of God remains an institution dedicated to fulfilling the vision of the church as conceptualized in the Bible. As such, this central tenet of the organization remains a hallmark for understanding this collection of churches.

Conclusion

As described by religious scholars and historians, the life of A.J. Tomlinson was quite notable indeed. From his humble beginnings as a servant of the American Bible Society, Tomlinson went on to become a living example of how the doctrine of Divine Healing could improve an individual's life and enable a follower to fully enjoy the church as depicted and understood in the Holy Bible. Although Tomlinson was clearly graced by the power of the Heavenly Spirit, it is evident that his ability to communicate with other leaders in the church was in some way impeded. Had Tomlinson been able to better communicate with other religious leaders, he may not have left the Church of God in 1923.

Despite these problems, the Church of God continue to grow and thrive in the United States. The culture and atmosphere that Tomlinson cultivated appears to be, at least, partly responsible for this enthusiasm. Tomlinson was able to attract followers by providing them with a caring community that placed individual and community harmony above most other concerns. Because of the culture created in the church by Tomlinson, individuals from all walks of life can enter a Church of God institution and fell welcomed and accepted. When Tomlinson's accomplishments are measured in these terms, it is evident that Tomlinson did indeed develop the modern church into a living place of worship where the life of Jesus and the power of God can be celebrated without restriction.

In the end, it is evident that the work and ministry of A.J. Tomlinson is not something that should be forgotten. While it is reasonable to assume that the followers of the Church of God will remember the contributions made by Tomlinson, religious scholars examining the entire context of theological development in the United States have an obligation ton consider the true contributions made by Tomlinson. Without some consideration of Tomlinson's contributions, a clear history of religion in America is not complete.

References

Balmer, R. (2004). Encyclopedia of Evangelicalism. Waco, TX: Baylor University Press.

Cox, H. (1995). Fire from Heaven: The Rise of Pentecostal Spirituality and the Reshaping of Religion in the Twenty-First Century. Cambridge, MA: Addison Wesley.

Doffee, S. (2000). The Church of God History. The Church of God for All Nations. Accessed June 16, 2006 at: http://www.thechurchofgodnations.org/history.html.

Ediger, M.J. (1996). The Church of God of Prophecy. Darkness to Light. Accessed June 16, 2006 at: http://www.dtl.org/dtl/article/c-g-p.htm.

Hunt, M. (2000). Churches of God. Bible History. Accessed June 16, 2006 at: http://www.biblehistory.com/Church%20of%20God.html.