The fifth Assembly in 1910 appointed committees whose work resulted in our Doctrinal Commitments and the Church of God Evangel.
ENABLING THE MISSION
“We recommend a closer union and fellowship of all the churches. We, therefore, conclude an assembly composed of elders and chosen men, and the women, from each church, once each year to be of vast importance for the promotion of the gospel of Christ and His Church.”
— First General Assembly
Thomas Richardson was appointed overseer of Black congregations in the South in 1922.
Annual Assemblies
As the Church of God grew, the need for structure and organization increased. Delegates of the Holiness churches met for an Assembly in January 1906, and their concluding decision was to meet again each year. The annual Assembly became the central governing body of the Church out of which developed structure and many of the ministries of the movement.
The convening of a “Preachers Conference” at the second Assembly was of particular importance. They unanimously decided to adopt the name “Church of God.” They also instituted the Evangelist’s License for those not qualified to be bishops or deacons. The fourth Assembly in 1909 agreed to provide an Evangelist License to “women who engage in the ministry of the Word.”
The fourth Assembly also recognized the need for a general moderator to serve between Assemblies “in harmony with New Testament order, and on account of the present needs for the general welfare of the churches.” Delegates selected A.J. Tomlinson and then changed the name of the office to general overseer the following year. When the time to select the general overseer came in 1914, affirmation by leading delegates along with tongues and interpretations seemed to confirm Tomlinson as general overseer “until God takes him away.” The office of general overseer was not considered a full-time office, however; and Tomlinson continued
to serve as pastor of the Cleveland Church until 1911 and again in 1913 and from 1916 to 1918.
Tomlinson utilized the office of general overseer to expand the ministries of the Church, often introducing proposals as part of an annual address at each Assembly. Tomlinson was a visionary leader, and the Assembly largely followed his leadership. When the church began publishing The Evening Light and Church of God Evangel in 1910, Tomlinson became the editor. His editorial responsibilities increased with the purchase of printing equipment, the decision to print Sunday school literature, and the multiple building expansions of the Evangel Publishing Company. When Tomlinson suggested the need for education in 1911, he was made
president of the Education Board. When the Church of God Bible Training School was inaugurated in 1918, he was chosen as
superintendent. At Tomlinson’s suggestion in 1919, the Assembly agreed to build an auditorium and establish an orphanage. He supervised the auditorium construction and served as superintendent of the orphanage. Tomlinson had a vision for the Church, and Assembly delegates responded willingly and enthusiastically.
Always looking for what might be a more effective means of organization, Tomlinson attempted to restore what he believed was the biblical model—expecting that restoration according to the New Testament would bring about supernatural effectiveness. When a method was ineffective, he suggested either improvement or abandonment of that method as the Spirit led the Assembly in interpreting the New Testament.
Desiring to boost evangelization and organization, Tomlinson advocated in his 1911 address to the Assembly, “If a systematic evangelization could be operated in every state where we are already established, I believe great good could be accomplished.” From this proposal, the Assembly instituted the office of overseer in seven states and the Bahamas. Among an overseer’s responsibilities was to provide “a general evangelistic campaign,” supply pastors for congregations, and keep records of ministers and churches.
With Black members of the Church living under the tyranny of Jim Crow laws, in 1922 a Black overseer, Thomas J. Richardson, was appointed over Black congregations in the South. Challenges remained, however; and in 1926, Black ministers requested that the General Assembly find a way to “better take care of our affairs among the colored work.” The Assembly agreed, “that the colored people be allowed to have a colored Assembly.” Over the next four decades, Black churches developed a structure referred to as the “Church of God Colored Work.” They established a national office and built an Assembly Auditorium in Jacksonville, Florida, selected national leaders, appointed state overseers, and constructed an orphanage and school in Eustis, Florida.
As the Church of God grew, the need for structure and organization increased. Delegates of the Holiness churches met for an Assembly in January 1906, and their concluding decision was to meet again each year. The annual Assembly became the central governing body of the Church out of which developed structure and many of the ministries of the movement.
The convening of a “Preachers Conference” at the second Assembly was of particular importance. They unanimously decided to adopt the name “Church of God.” They also instituted the Evangelist’s License for those not qualified to be bishops or deacons. The fourth Assembly in 1909 agreed to provide an Evangelist License to “women who engage in the ministry of the Word.”
The fourth Assembly also recognized the need for a general moderator to serve between Assemblies “in harmony with New Testament order, and on account of the present needs for the general welfare of the churches.” Delegates selected A.J. Tomlinson and then changed the name of the office to general overseer the following year. When the time to select the general overseer came in 1914, affirmation by leading delegates along with tongues and interpretations seemed to confirm Tomlinson as general overseer “until God takes him away.” The office of general overseer was not considered a full-time office, however; and Tomlinson continued
to serve as pastor of the Cleveland Church until 1911 and again in 1913 and from 1916 to 1918.
Tomlinson utilized the office of general overseer to expand the ministries of the Church, often introducing proposals as part of an annual address at each Assembly. Tomlinson was a visionary leader, and the Assembly largely followed his leadership. When the church began publishing The Evening Light and Church of God Evangel in 1910, Tomlinson became the editor. His editorial responsibilities increased with the purchase of printing equipment, the decision to print Sunday school literature, and the multiple building expansions of the Evangel Publishing Company. When Tomlinson suggested the need for education in 1911, he was made
president of the Education Board. When the Church of God Bible Training School was inaugurated in 1918, he was chosen as
superintendent. At Tomlinson’s suggestion in 1919, the Assembly agreed to build an auditorium and establish an orphanage. He supervised the auditorium construction and served as superintendent of the orphanage. Tomlinson had a vision for the Church, and Assembly delegates responded willingly and enthusiastically.
Always looking for what might be a more effective means of organization, Tomlinson attempted to restore what he believed was the biblical model—expecting that restoration according to the New Testament would bring about supernatural effectiveness. When a method was ineffective, he suggested either improvement or abandonment of that method as the Spirit led the Assembly in interpreting the New Testament.
Desiring to boost evangelization and organization, Tomlinson advocated in his 1911 address to the Assembly, “If a systematic evangelization could be operated in every state where we are already established, I believe great good could be accomplished.” From this proposal, the Assembly instituted the office of overseer in seven states and the Bahamas. Among an overseer’s responsibilities was to provide “a general evangelistic campaign,” supply pastors for congregations, and keep records of ministers and churches.
With Black members of the Church living under the tyranny of Jim Crow laws, in 1922 a Black overseer, Thomas J. Richardson, was appointed over Black congregations in the South. Challenges remained, however; and in 1926, Black ministers requested that the General Assembly find a way to “better take care of our affairs among the colored work.” The Assembly agreed, “that the colored people be allowed to have a colored Assembly.” Over the next four decades, Black churches developed a structure referred to as the “Church of God Colored Work.” They established a national office and built an Assembly Auditorium in Jacksonville, Florida, selected national leaders, appointed state overseers, and constructed an orphanage and school in Eustis, Florida.
F.J. Lee
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Flavius Josephus Lee (1875-1928) was born in Polk County, Tennessee. His family moved to Cleveland when he was fifteen, and he worked with his father as a carpenter and later with the Hardwick Stove Company as a pattern maker. Lee was saved and joined the Baptist Church, where according to his wife, Eva, he was “a faithful member serving as Bible teacher and chorister.” Baptist historian John Conner reports that nineteen-year-old Lee was elected church clerk of the Berry Street Baptist Church and held that office for twelve years.
Lee’s life was radically transformed in August 1908 when he attended the Church of God tent revival in Cleveland. Lee went home, studied the Scriptures, and that night the family kitchen became the altar where he was sanctified. When he returned to the revival, the rear benches proved not to be beyond the power of the Spirit, and Lee received the baptism with the Holy Spirit. According to oral tradition, disturbed and frightened relatives called for a doctor who pronounced Lee’s symptoms as “a good case of religion.” From that night forward, Lee felt the call of God on his life. He served as pastor of the Cleveland Church of God, as state overseer of Tennessee and Florida, and as one of the first two appointed to the Elders Council. In 1922, Lee became superintendent of the Bible Training School, now Lee University, which is named in his honor. The next year, he became the second general overseer. |
F.J. Lee became the second general overseer.
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In 1916, the Assembly created an Elders Council of Twelve. Members met for the first time in October 1917 in an upper room at the Evangel Publishing Company.
Committees, Councils, and Boards
As do many governing bodies, the Assembly created committees, councils, and boards to further the ministries of the Church. In 1910, the Assembly appointed a committee “to draft examination questions with Bible references.” Their purpose was to assist ministerial candidates, and the August 15, 1910, Evangel published their report with the statement: “The Church of God stands for the whole Bible rightly divided. The New Testament as the only rule for government and discipline. Below is given some of the Teachings that is made prominent.” With some modifications, the next Assembly adopted this report, and these “Teachings” continue to serve as
Doctrinal Commitments of the Church.
In 1915 and 1916, Tomlinson called for a body of elders “to associate closely” with the general overseer. Citing Acts 21:18, he noted that Paul went to James “and all the elders were present.” The Assembly concurred, and an Elders Council was selected to have jurisdiction over all matters between the Assemblies with their decisions ratified by the Assembly. There were to be at least twelve (after the twelve Apostles) and up to seventy (after Moses’ seventy elders and Jesus’ seventy disciples). Later, the Assembly determined that the Elders Council would remain as a Council of Twelve and a distinct “Other Seventy” would be selected. Members of the “Other Seventy” were to serve five-year terms. However, it was discontinued in 1929.
The formation of these councils effectively gave authority and voice to other leaders—leaders whom Tomlinson himself had not selected and who sometimes differed with his vision. By 1919, some Elders were questioning the Church’s policies and practices and calling for changes.
Tomlinson attempted to resolve growing tensions in 1922 by suggesting that the biblical model was for the overseer to select his own counselors. A “Committee on Better Government” disagreed and proposed that the Church would be best served with two additional offices—Superintendent of Education and Editor and Publisher—the genesis of the International Executive Committee.
The difficult events leading to the removal of Tomlinson from the office of general overseer cannot be adequately described in a few words. Among the factors was the adoption of a financial system in 1920 that sent 100 percent of local church tithes to the general treasury to then be divided among pastors. When pastors failed to receive their expected funds, they began to ask questions. Tomlinson admitted to the 1922 Assembly that some tithes had been used to pay general church indebtedness to avoid the shame of bankruptcy. An Investigating Committee later reported that other funds seemed to be missing, including from the orphanage. Tomlinson insisted the audit was incomplete, and although there is no reason to believe he personally benefited, his management of funds and lack of communication bred distrust among some.
The adoption of a constitution by the General Assembly in 1921 created a structure that permitted those who believed change was needed to initiate action. When the Investigating Committee brought their report to the Council of Twelve in June 1923, ten of the twelve Elders filed fifteen charges of impeachment against Tomlinson. Most charges related to the disposition of funds, questions of copyright, and Tomlinson’s lack of cooperation. On July 26, a Court of Justice, established in the constitution, removed Tomlinson from office. F.J. Lee was chosen as general overseer, and he served until his death in 1928. S.W. Latimer followed Lee until 1935, when J.H. Walker Sr. became the fourth general overseer.
The constitution had merged the Twelve Elders and Other Seventy into an “Official Assembly.” In 1929, the Assembly dissolved the Other Seventy and all ordained bishops became the Bishops Council. This change is reflected in the current practice of recommendations flowing from the International Executive Council to the International General Council to the International General Assembly.
The Twenty-first Annual Assembly in 1926 initiated the practice of appointing standing boards and committees to provide supervision of general church ministries. A Publishing Committee was tasked with selecting, setting the salary, and giving oversight to the editor and publisher; and a Board of Education was tasked with selecting, setting the salary, and giving oversight to the principal of the Bible Training School. A Committee on Missions recommended a Missions Board to promote missions, determine the eligibility of prospective missionaries, provide passage and support for missionaries, and distinguish between home and foreign missions’ funds. According to Bill George, the appointment of a standing board inaugurated the era of “Board appointed” missionaries by moving responsibility from the overworked general overseer to the Board. One member of the board was designated as the corresponding secretary to communicate with missionaries.
No doubt the previous challenges of maintaining relationships with missionaries influenced the creation of a Missions Board and attention to providing financial support. Too many missionaries had been forced off the field or were lost to the Church of God for lack of support. The situation had improved somewhat in 1913 when the Assembly appointed a committee to develop funding and oversight. This committee recommended that local churches contribute a tenth of their offerings to missions. Even with this recommendation, resources remained inadequate to send and support missionaries. Some missionaries continued to go on their own as they were able. In 1927, the Assembly asked each local church to give offerings equal to five percent of their tithes. This amount was divided between the state treasury for home missions and the Missions Board for foreign missions. This plan remained in place until 2010.
As do many governing bodies, the Assembly created committees, councils, and boards to further the ministries of the Church. In 1910, the Assembly appointed a committee “to draft examination questions with Bible references.” Their purpose was to assist ministerial candidates, and the August 15, 1910, Evangel published their report with the statement: “The Church of God stands for the whole Bible rightly divided. The New Testament as the only rule for government and discipline. Below is given some of the Teachings that is made prominent.” With some modifications, the next Assembly adopted this report, and these “Teachings” continue to serve as
Doctrinal Commitments of the Church.
In 1915 and 1916, Tomlinson called for a body of elders “to associate closely” with the general overseer. Citing Acts 21:18, he noted that Paul went to James “and all the elders were present.” The Assembly concurred, and an Elders Council was selected to have jurisdiction over all matters between the Assemblies with their decisions ratified by the Assembly. There were to be at least twelve (after the twelve Apostles) and up to seventy (after Moses’ seventy elders and Jesus’ seventy disciples). Later, the Assembly determined that the Elders Council would remain as a Council of Twelve and a distinct “Other Seventy” would be selected. Members of the “Other Seventy” were to serve five-year terms. However, it was discontinued in 1929.
The formation of these councils effectively gave authority and voice to other leaders—leaders whom Tomlinson himself had not selected and who sometimes differed with his vision. By 1919, some Elders were questioning the Church’s policies and practices and calling for changes.
Tomlinson attempted to resolve growing tensions in 1922 by suggesting that the biblical model was for the overseer to select his own counselors. A “Committee on Better Government” disagreed and proposed that the Church would be best served with two additional offices—Superintendent of Education and Editor and Publisher—the genesis of the International Executive Committee.
The difficult events leading to the removal of Tomlinson from the office of general overseer cannot be adequately described in a few words. Among the factors was the adoption of a financial system in 1920 that sent 100 percent of local church tithes to the general treasury to then be divided among pastors. When pastors failed to receive their expected funds, they began to ask questions. Tomlinson admitted to the 1922 Assembly that some tithes had been used to pay general church indebtedness to avoid the shame of bankruptcy. An Investigating Committee later reported that other funds seemed to be missing, including from the orphanage. Tomlinson insisted the audit was incomplete, and although there is no reason to believe he personally benefited, his management of funds and lack of communication bred distrust among some.
The adoption of a constitution by the General Assembly in 1921 created a structure that permitted those who believed change was needed to initiate action. When the Investigating Committee brought their report to the Council of Twelve in June 1923, ten of the twelve Elders filed fifteen charges of impeachment against Tomlinson. Most charges related to the disposition of funds, questions of copyright, and Tomlinson’s lack of cooperation. On July 26, a Court of Justice, established in the constitution, removed Tomlinson from office. F.J. Lee was chosen as general overseer, and he served until his death in 1928. S.W. Latimer followed Lee until 1935, when J.H. Walker Sr. became the fourth general overseer.
The constitution had merged the Twelve Elders and Other Seventy into an “Official Assembly.” In 1929, the Assembly dissolved the Other Seventy and all ordained bishops became the Bishops Council. This change is reflected in the current practice of recommendations flowing from the International Executive Council to the International General Council to the International General Assembly.
The Twenty-first Annual Assembly in 1926 initiated the practice of appointing standing boards and committees to provide supervision of general church ministries. A Publishing Committee was tasked with selecting, setting the salary, and giving oversight to the editor and publisher; and a Board of Education was tasked with selecting, setting the salary, and giving oversight to the principal of the Bible Training School. A Committee on Missions recommended a Missions Board to promote missions, determine the eligibility of prospective missionaries, provide passage and support for missionaries, and distinguish between home and foreign missions’ funds. According to Bill George, the appointment of a standing board inaugurated the era of “Board appointed” missionaries by moving responsibility from the overworked general overseer to the Board. One member of the board was designated as the corresponding secretary to communicate with missionaries.
No doubt the previous challenges of maintaining relationships with missionaries influenced the creation of a Missions Board and attention to providing financial support. Too many missionaries had been forced off the field or were lost to the Church of God for lack of support. The situation had improved somewhat in 1913 when the Assembly appointed a committee to develop funding and oversight. This committee recommended that local churches contribute a tenth of their offerings to missions. Even with this recommendation, resources remained inadequate to send and support missionaries. Some missionaries continued to go on their own as they were able. In 1927, the Assembly asked each local church to give offerings equal to five percent of their tithes. This amount was divided between the state treasury for home missions and the Missions Board for foreign missions. This plan remained in place until 2010.
La Misión es Empoderada
A medida que la Iglesia de Dios crecía, aumentaba la necesidad de estructuras y organización. Los delegados de las Iglesias de la Santidad se reunieron para una Asamblea en enero de 1906 y su decisión final fue reunirse de nuevo cada año. La Asamblea anual se convirtió en el gobierno central de la Iglesia, a partir del cual se desarrolló la estructura y muchos de los ministerios del movimiento. La cuarta Asamblea reconoció la necesidad de contar con un moderador general, más tarde supervisor general, que sirviera entre las Asambleas y se seleccionó A.J. Tomlinson. Tomlinson utilizó las Asambleas anuales para expandir los ministerios de la Iglesia, incluyendo la publicación del Evangelio de la Iglesia de Dios, la impresión de literatura de la escuela dominical, una Escuela de Capacitación Bíblica, un Auditorio de la Asamblea, un orfanato, supervisores estatales y Colored Work de la Iglesia de Dios.
La Asamblea creó comités, concilios y juntas para expandir los ministerios de la Iglesia. Entre ellos se encontraba un comité que redactó las Enseñanzas de la Iglesia, el Concilio de los Doce y las juntas permanentes para la publicación, la educación y las misiones. Las crecientes preocupaciones sobre las finanzas y las políticas llevaron a la destitución de Tomlinson del cargo
como supervisor general en 1923. F.J. Lee llegó a ser el segundo supervisor general.
La Asamblea creó comités, concilios y juntas para expandir los ministerios de la Iglesia. Entre ellos se encontraba un comité que redactó las Enseñanzas de la Iglesia, el Concilio de los Doce y las juntas permanentes para la publicación, la educación y las misiones. Las crecientes preocupaciones sobre las finanzas y las políticas llevaron a la destitución de Tomlinson del cargo
como supervisor general en 1923. F.J. Lee llegó a ser el segundo supervisor general.
Heritage Resources
- Consortium of Pentecostal Archives online at: PentecostalArchives.org
- Simmons, E.L. History of the Church of God. Cleveland, TN: Church of God Publishing House, 1938.
David G. Roebuck, Ph.D. is director at the Dixon Pentecostal Research Center, assistant professor of the history of Christianity at Lee University, and church historian for the Church of God (Cleveland, TN).