The Life and Ministry of A.J. Tomlinson, Essay Example

United States, which is a relatively young state, has had in its history a number of remarkable intellectuals and outstanding leaders who devoted their lives to encourage the growth and expansion of religion. Even though many of such figures have been frequently overlooked by researchers examining the history of religious formation in the United States, the contributions they made to American religion should in no way be ignored. Such is the case with Ambrose Jessup Tomlinson, whose ministry deeply influenced the development of contemporary religion. Thus, Tomlinson’s input into religious development is in every way worth investigation and close analysis.

A.J. Tomlinson was born September 22, 1865, north of Westfield, Indiana, in a rather prosperous entrepreneurial family. When only starting his career, young Tomlinson was engaged into colporteur work initiated by the Book and Tract Company foundation. Becoming a colporteur for the American Bible Society, he was then supposed to frequently take short-term trips, including those to Appalachia. This colporteur work led to the young man’s introduction into the principles of Divine Healing, a publication that had been produced by Carrie Judd Montgomery, and additionally to more radical holiness figures like Frank Sandford who established the Shiloh community in Maine and brought out the Tongues of Fire (1894). Later on, Tomlinson perspective on life would be so profoundly affected by Montgomery’s work, that he would finally initiate his family travel from Indiana to North Carolina so that he would be able to grow to be the head of a congregation which followed the system of ideas and beliefs proposed by Divine Healing.

Tomlinson describes himself at those times as “a ship at sea with no rudder by which it should be controlled” (Conn 61) After investigating many contemporary religious movements, he would eventually put his trust in the one determined, as he believed, by God himself. The movement represented the remains of a small unification of churches which in 1886 developed into an alliance under the leadership and supervision of R. G. Spurling and appeared to be recognized as the Christian Union. The destruction, fanaticism, false teachings and heresy, brought the group to degradation.  Gradually reducing, the group inhabited Camp Creek, and represented an association lacking any sort of organization or government. “It is difficult to imagine how sharply the fanaticism had reduced the number of believers. Emotional satiety had spiritually thickened some, disgust had driven more away, shame had removed still others.” (Conn 53) The changes were about to come, however. In 1902 the name of the group was altered from Christian Union to Holiness Church.  It was now a companionship, consisting of some twenty members, who remained loyal to the group and attempted to maintain spiritual balance and maturity, and who came together to re-establish order amid chaos. It was then when A. J. Tomlinson finally took a decision to join the fellowship.

Occupying the position of the pastor of congregation, Tomlinson proved himself to be successful at his religious undertakings for his very first year. Accompanied by his group fellows, he launched the Holiness Church expansion. Tomlinson’s final move from home which took place in 1904, in fact, provided an explanation for his sudden dealings with B.H. Irwin’s Fire-Baptized Holiness Association. “Some of Irwin’s staunch supporters planted what amounted to an emerging national headquarters in a Bradley County, Tennessee, hamlet named Beniah. Evangelists either living in or associated with Beniah carried the Fire Baptized Holiness Association message to W.F. Bryant’s home at Camp Creek, North Carolina.” (Hunter) When finally having four congregations (Camp Creek, Union Group, Grygo, Jones) instead the usual one, the group faced a problem of separation, which was highly unwanted.  Stimulated by mutual yearning for closer fellowship, in the year 1905 the idea of General Assembly was brought to life. “There had been some ingathering of souls during the year, and at the same time some perplexing questions had arisen. We had joined ourselves together as Churches of God to walk in light, and at the same time search the Scriptures and earnestly seek for additional light and knowledge,” Tomlinson explained, referring to how the decision of convocation was taken.   (Conn 74) These attempts to form a new autonomous church would eventually grow into something known as the Church of God Denomination.

Not everything was going smoothly, however. Tomlinson, who for a decade had been closely connected with the group, did not still have a personal experience of being baptized with the Holy Ghost, unlike most his companions. He positioned himself as a seeker and did not show too much eagerness about seeing “the light on the blessing for himself.” (Conn 90) “Looking back, Tomlinson would say he became “more fully awakened” in January, 1907, about the fledgling Pentecostal Movement.” (Hunter) After bringing up the subject of the Baptism at the Assembly in 1907, Tomlinson started to yearn and pray for the experience of receiving the Holy Ghost baptism.

In 1908, Tomlinson invited G.B. Cashwell, a minister from the Azusa Street Revival, to preach at the finale of the third general assembly. When in the morning of January 12, 1908, Cashwell sermonized in Cleveland, Tomlinson would finally satisfy his hunger for the Holy Ghost. Eventually, he would provide one of the most distinguished and detailed descriptions of transportation in the Spirit, which “carried him into countries with ten different languages.” (Hunter) In the long run, Tomlinson’s cooperation with Cashwell, brought him to the position of authority.

This experience would finally provide Tomlinson with power and influence that would change for good fortune of numerous movements somehow associated to the Pentecostal branch of the Church of God. Tomlinson’s breakthrough in the Church of God was beyond compare. Little by little, he was gaining more and more power in terms of religious discourse. In January, 1909, he was selected the first general moderator of a ministry. His selection as general moderator was, however, of no surprise to those who knew him, even though some of his companions by the group had been in the church for much longer than he had. He was an extremely charming man, self-confident and self-motivated, a fluent and authoritative speaker, and a very learned pastor, especially in comparison to the two older preachers (Spurling and Bryant). “A survey of Tomlinson’s library reveals many well-worn, underscored volumes of reference works… His speeches usually sparkled with the lore of these books. His writings demonstrate an admirable command of words and a compelling expression.” (Conn 110-111) In February, 1911 Tomlinson launched his first international campaign in Nassau. By 1914, he had enough authority to assign pastors, and after all, he officially gained the position of general overseer for life.

Regrettably, Tomlinson lost his official position in 1923, as a result of accusation of financial mismanagement that had been made against him. The accusations were made concerning the financial system passed by Tomlinson at the Assembly of 1920. The financial plan implied radical change of funds distribution system, and turned out to be more destructive than church’s recognizable outside foes. “The Church of God saw the error of committing or even permitting so much control to one man. Tomlinson was a capable and willing leader but subject to the common frailties of mankind.” (Conn 211) The Church was perfectly aware of his innate abilities and practically exploited them, making use of him too much and in too many situations.

Nonetheless, after being indicted by church, Tomlinson started to take strong action in order to form another group named the Church of the God of Prophecy. For the years of his new spiritual leadership, the Church of God evidenced both failures and successes. The group was ill-treated and acted against by the opposition groups from the former assembly which prosecuted A. J. Tomlinson. The Church of God, however, experienced a financial growth and was considerably enlarged by the influx of new believers for the years of his management. “More important was the continued increase of insight into the Word of God and prophetic truth, which was brought forth by the leadership of A. J. Tomlinson.” (Doffee)

For the duration of his religious career, A.J. Tomlinson always claimed do despise any sort of separations between nationalities and races. In fact, the racial inclusivism which used to be a distinctive feature of his religious leadership, is strongly associated with his entire spiritual journey. “The Church of God of Prophecy has the most racially inclusive leadership of any Pentecostal denomination in the U.S.A. This stands in stark contrast to the axiom that most Pentecostal groups failed at interracialism within a decade of the fabled 1906 Azusa Street Revival.” (Hunter) The 1923 Church of God of Prophecy records disclose a black electorate in a considerable number of states, such as Georgia, Florida, Kentucky, North Carolina, Tennessee, Alabama, New York, and the Bahamas. Due to Tomlinson’s activities, from that moment on, representatives of black nationalities were allowed to attend all general assembly programs; moreover, they could fulfill the duties not only of singers, but also of preachers, leaders, and associates of significant committees. Furthermore, in 1924 the general assembly approved a declaration against the Ku Klux Klan, “violent, undisciplined ruffians who used menace and mayhem to terrorize the recently freed slaves and their white defenders and slaves.” (Conn 42) Tomlinson’s further activities till the very day of death were aimed at breaking down “the middle wall of partition” which was put for ages as a major obstacle in the way of national equality and unification.

A.J. Tomlinson died in 1943. After his death his two sons, Milton and Homer, competed for the position of church leader and for the control of all its property. Milton won over his brother in the court, and, as a result, prospered as a minister of the Church of God. Researchers mention that Milton inherited his father’s charisma and ambitiousness, which, accompanied by the establishment of ministry that had been founded by his father, resulted into significant success when it came to maintaining the ministry and fulfilling his own personal professional ambitions.

“It may be argued that A.J. Tomlinson has been one of the most influential persons in the history of those Church of God denominations that became Pentecostal.” (Hunter) The life of A.J. Tomlinson was without a doubt remarkable. “Tomlinson’s life is noteworthy, however, not for the elements that framed it, but for what he did with them. He drew on those ambient currents of piety, pragmatism, and promoted to fashion an institutional and personal legacy that by the turn of twenty-first century counted a half dozen denominations and some six millions adherents worldwide.” (Robins 64) From the initial modest position as a servant of the American Bible Society, Tomlinson brought himself to becoming a living example of how the set of guidelines proposed by Divine Healing could, in fact, influence an individual’s well-being and provide true believers with possibility to fully benefit from the church as described and recognized in the Holy Bible. Now, when being able to critically analyze the deeds of his hand, few still has troubles recognizing Tomlinson was graced indeed by the power of the Heavenly Spirit.

J. Tomlinson’s interracial activities influenced and allowed for attitudes toward racial extensiveness in the Church of God of Prophecy. “In some states, the Church of God of Prophecy may have been the first church to defy Jim Crow laws in their worship services. Today African Caribbeans, African Americans, and Latin Americans are charged with the leadership of states whose composition includes European Americans as the majority.” (Hunter) Due to such an extraordinary strategy and system the Church of God of Prophecy stands out not only among Classical Pentecostals but also from many religious groups in the U.S.A. and serves as an example for the Pentecostal movement to follow.

Finally, it is important to realize, that the work and ministry of A.J. Tomlinson is a piece of the history of America, which should in no way be left behind. We live in society culture and atmosphere of which was partially cultivated by Tomlinson, who had once provided his followers with considerate and helpful community that positioned individual and community harmony above all other interests. Even though the followers of the Church of God do still keep in mind Tomlinson’s achievements in religious movement development, religious scholars investigating the whole background of theological expansion in the United States sometimes fail to fulfill their responsibility  and to cast light on the true contributions made by Tomlinson. However, an explicit history of religion in America is not full without carefully assuming Tomlinson’s life and ministry.

Works Cited

Conn, Charles W. Like a Mighty Army: A History of the Church of God. Pathway Press: 1994.

Dofee, Samuel. Church of God History. 2002. 14 Feb. 2010. < http://www.thechurchofgodnations.org/history.html>

Hunter, Harold D. A.J. Tomlinson’s Journey Toward Racial Reconciliation. 2003. 14 Feb. 2010. < http://faculty.leeu.edu/~drc/BlackMinistryExhibit/tomlinsonarticle.htm>

Robins, R. G. A.J. Tomlinson: Plainfolk Modernist. Oxford: Oxford University Press, 2004.