General Overseer A.J. Tomlinson at his home in Cleveland about 1908
ESTABLISHING OUR FOUNDATIONS
David G. Roebuck
The eighth General Assembly met in January 1913 at the North Cleveland Church of God which hosted Assemblies from 1908-1915 & again in 1919.
MOST OF the global ministry of the Church of God happens through local congregations. Along with providing opportunities for worship, local churches are launching stations for evangelism and primary venues of disciple making. Yet, there are vital functions of ministry that work best when local churches covenant together with shared vision, discernment, and resources. Examples include setting global goals, interpreting doctrine, sending missionaries, providing advanced education, and preserving our heritage. The general ministries of the church both serve local congregations and enable these shared responsibilities.
When A.J. Tomlinson accepted the pastorate of the Holiness Church at Camp Creek in 1903, he soon recognized the importance of reaching beyond that small mountain community. Along with numerous preaching engagements, he added pastoral duties of three Tennessee congregations in 1904.
Tomlinson’s success can be attributed to several dynamics. In December 1904, he moved his family to Cleveland, Tennessee. Along with his growing ministry in east Tennessee, Cleveland had jobs for his family, good schools for his children, and excellent railroad connections. Additionally, he desired to plant a church in the growing town. Early efforts included a series of lengthy tent meetings, a mission in rented facilities, and worship in local homes. Then on October 10, 1906, he set in order the church now known as North Cleveland Church of God. In many ways, the North Cleveland congregation became the “mother church” as the local saints and the growing Church of God Movement shared strength, resources, and leadership.
When A.J. Tomlinson accepted the pastorate of the Holiness Church at Camp Creek in 1903, he soon recognized the importance of reaching beyond that small mountain community. Along with numerous preaching engagements, he added pastoral duties of three Tennessee congregations in 1904.
Tomlinson’s success can be attributed to several dynamics. In December 1904, he moved his family to Cleveland, Tennessee. Along with his growing ministry in east Tennessee, Cleveland had jobs for his family, good schools for his children, and excellent railroad connections. Additionally, he desired to plant a church in the growing town. Early efforts included a series of lengthy tent meetings, a mission in rented facilities, and worship in local homes. Then on October 10, 1906, he set in order the church now known as North Cleveland Church of God. In many ways, the North Cleveland congregation became the “mother church” as the local saints and the growing Church of God Movement shared strength, resources, and leadership.
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GENERAL MINISTRIES
Today the Church of God organizes most ministries at the international level into five divisions. Some general ministries essential to the life of the church but not included in a division include:
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The International General Assembly
Growth offered new possibilities and new challenges. According to Tomlinson, the success of their labors led to a need for a general meeting “to consider questions of importance and to search the Bible for additional light and knowledge” (Tomlinson, The Last Great Conflict, 192). They recognized the Old Testament gatherings of Israel and the Jerusalem Council in Acts 15 as scriptural examples of such a meeting. The first Assembly of the “Churches of East Tennessee, North Georgia, and Western North Carolina” met January 26-27, 1906. Twenty-one people braved the winter weather to gather in the home of Melissa and J.C. Murphy at Camp Creek, North Carolina. They prayed, studied the Scriptures, and sought answers to their questions. The delegates viewed themselves as restoring New Testament Christianity rather than perpetuating a “man-made” denomination. Their first action acknowledged, “We do not consider ourselves a legislative or executive body, but judicial only” (Assembly Minutes). This proclamation reflected their intention to search the Scriptures for the laws of God and then recommend a course of action to local churches. Their polity depended on local churches to execute God’s laws as revealed in the New Testament. This assertion did not prohibit the Assembly from having executive offices or the general church from developing administrative structures. Indeed, at that first Assembly, Tomlinson served as moderator and clerk, and in 1909, the Assembly created the office of general moderator—renamed general overseer the next year. Yet, their first action remains a continuing commitment of the Church of God. The topics discussed at that first Assembly reveal issues with which those early congregations wrestled: keeping local church records, having family worship, building Sunday schools, practicing Communion and footwashing, holding weekly prayer meetings, opposing the use of tobacco, transferring church membership, and evangelism. They recommended an annual Assembly for “closer union and fellowship” among the churches and concluded with the affirmation “It seemeth good to the Holy Ghost and us, being assembled with one accord, with the Spirit of Christ in the midst, and after much prayer, discussion, searching the Scriptures and counsel, to recommend these necessary things” (Assembly Minutes). This relationship between the General Assembly and local churches has come to be called centralized government. Local churches agree to become part of the International General Assembly, which is comprised of members in covenant with local churches and ministers set forth by local churches. Local churches grant the General Assembly “full power and authority to designate the teaching, government, principles, and practices of all the local churches composing said Assembly.” |
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E. Howard Burger created this "A Century of Pentecostal Witness" for the Church of God centennial celebration in 1986.
A Developing Movement
Through subsequent Assemblies, we have sought God and searched the Scriptures to develop and define our doctrine and practice. We have possessed a deep conviction that the models and truths of the Bible are for our day as well as for the first century. Early Assembly delegates were convinced that once New Testament order was established, the contemporary Church would reap the same supernatural growth and success the Apostles experienced following the Day of Pentecost. Tomlinson wrote, “So when the Church gets in perfect order as it was in apostolic days, the gospel will go forth and souls by the multitudes will be gathered in” (Tomlinson, The Last Great Conflict, 34).
Three events at the second Assembly in 1907 significantly shaped our movement. First, the ministers met separately in a “Preacher’s Conference.” This practice evolved into what is now the International General Council by 1930. This council is composed of Ordained Bishops and determines the agenda for the General Assembly business meeting, nominates certain officers, and elects the Council of Eighteen.
The second Assembly also adopted the name “Church of God,” based on Paul’s references to the Church of God in First and Second Corinthians. This adoption of the name “Church of God” was a significant step toward their understanding that they were restoring God’s church.
Finally, the second Assembly instituted the office of evangelist. They had previously recognized bishops (sometimes called elders), deacons, and licensed ministers. In later years, the Assembly abandoned the office of deacon as a credentialed minister and instituted the office of exhorter. Today, we credential the ministerial ranks of ordained bishop, ordained minister, and exhorter, as well as licensed minister of Christian education and licensed minster of music. There is also lay minister certification for specialized areas of local church ministry, and local churches may choose to institute the offices of deacons and elders.
Some important matters of polity discussed at succeeding Assemblies include the 1909 selection of a general overseer to serve year-round and the appointment of state overseers (also called administrative bishops) in 1911. Delegates adopted an Elders Council in 1916 to conduct necessary business between Assemblies, which has become the Council of Eighteen.
Because of the heavy responsibilities of the general overseer, the 1922 Assembly instituted a three-person committee comprised of the general overseer, the superintendent of education, and the editor and publisher. The composition of this leadership team has varied at times and today includes the general overseer, three assistants, and a secretary general. Now known as the International Executive Committee, they oversee the ongoing ministry of the international church. Together with the Council of Eighteen, they form the International Executive Council. The Executive Committee oversees specific portfolios of responsibility and appoints designated officers, boards, and committees. The Executive Council considers matters related to the general interest of the Church of God, recommends the agenda for the General Council, and allocates the tithe of tithes that local congregations send to support the ministries of the International Offices.
Through subsequent Assemblies, we have sought God and searched the Scriptures to develop and define our doctrine and practice. We have possessed a deep conviction that the models and truths of the Bible are for our day as well as for the first century. Early Assembly delegates were convinced that once New Testament order was established, the contemporary Church would reap the same supernatural growth and success the Apostles experienced following the Day of Pentecost. Tomlinson wrote, “So when the Church gets in perfect order as it was in apostolic days, the gospel will go forth and souls by the multitudes will be gathered in” (Tomlinson, The Last Great Conflict, 34).
Three events at the second Assembly in 1907 significantly shaped our movement. First, the ministers met separately in a “Preacher’s Conference.” This practice evolved into what is now the International General Council by 1930. This council is composed of Ordained Bishops and determines the agenda for the General Assembly business meeting, nominates certain officers, and elects the Council of Eighteen.
The second Assembly also adopted the name “Church of God,” based on Paul’s references to the Church of God in First and Second Corinthians. This adoption of the name “Church of God” was a significant step toward their understanding that they were restoring God’s church.
Finally, the second Assembly instituted the office of evangelist. They had previously recognized bishops (sometimes called elders), deacons, and licensed ministers. In later years, the Assembly abandoned the office of deacon as a credentialed minister and instituted the office of exhorter. Today, we credential the ministerial ranks of ordained bishop, ordained minister, and exhorter, as well as licensed minister of Christian education and licensed minster of music. There is also lay minister certification for specialized areas of local church ministry, and local churches may choose to institute the offices of deacons and elders.
Some important matters of polity discussed at succeeding Assemblies include the 1909 selection of a general overseer to serve year-round and the appointment of state overseers (also called administrative bishops) in 1911. Delegates adopted an Elders Council in 1916 to conduct necessary business between Assemblies, which has become the Council of Eighteen.
Because of the heavy responsibilities of the general overseer, the 1922 Assembly instituted a three-person committee comprised of the general overseer, the superintendent of education, and the editor and publisher. The composition of this leadership team has varied at times and today includes the general overseer, three assistants, and a secretary general. Now known as the International Executive Committee, they oversee the ongoing ministry of the international church. Together with the Council of Eighteen, they form the International Executive Council. The Executive Committee oversees specific portfolios of responsibility and appoints designated officers, boards, and committees. The Executive Council considers matters related to the general interest of the Church of God, recommends the agenda for the General Council, and allocates the tithe of tithes that local congregations send to support the ministries of the International Offices.
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DECLARATION OF FAITH
WE BELIEVE: 1. In the verbal inspiration of the Bible. 2. In one God eternally existing in three persons; namely, the Father, Son, and Holy Ghost. 3. That Jesus Christ is the only begotten Son of the Father, conceived of the Holy Ghost, and born of the Virgin Mary. 4. That Jesus was crucified, buried, and raised from the dead. 5. That He ascended to heaven and is today at the right hand of the Father as the Intercessor. 6. That all have sinned and come short of the glory of God and that repentance is commanded of God for all and necessary for forgiveness of sins. 7. That justification, regeneration, and the new birth are wrought by faith in the blood of Jesus Christ.In sanctification subsequent to the new birth, through faith in the blood of Christ; through the Word, and by the Holy Ghost. 8. Holiness to be God’s standard of living for His people.8. In the baptism of the Holy Ghost subsequent to a clean heart. 9. In speaking with other tongues as the Spirit gives utterance and that it is the initial evidence of the baptism in the Holy Ghost. 10. In water baptism by immersion, and all who repent should be baptized in the name of the Father, and of the Son, and of the Holy Ghost. 11. Divine healing is provided for all in the atonement. 12. In the Lord’s Supper and washing of the saints’ feet. 13. In the premillennial second coming of Jesus. First, to resurrect the righteous dead and to catch away the living saints to Him in the air. Second, to reign on the earth a thousand years. 14. In the bodily resurrection; eternal life for the righteous, and eternal punishment for the wicked. |
Sound Biblical Doctrine
Although Spurling and other early leaders rejected Christianity based on human creeds, they were not libertine in their theology. They believed the New Testament holds all that is necessary to know and serve Christ and that Spirit-led individuals in Christian community can interpret and understand biblical truth. Yet, they remained convinced that any creedal statement of that truth is fallible and could lead to division rather than Christian union. Our earliest covenant accentuated the New Testament as our “only rule of faith and practice” and guided the theological life of the Church of God. Occasionally, needs for further statements have arisen, however. In 1910, the Assembly appointed a committee to prepare examination questions and biblical references for ministerial candidates. The committee’s report noted that the church stood for “the whole Bible rightly divided” with the New Testament as our only rule for government and discipline. They then listed “some of the teaching that is made prominent.” Their list of twenty-five items included basic statements and scriptural references. Some focused on doctrine such as “Repentance: Mark 1:15, Luke 13:3, Acts 3:19.” Other statements highlighted practices such as “Total abstinence from all liquor or strong drinks: Prov. 20:1, Prov. 23:29-32, Isa. 28:7, 1 Cor. 5:11, 1 Cor. 6:10, Gal. 5:21.” Their statements were not intended to serve as a creed or to be an exhaustive list of all that Church of God people believe and observe. The 1911 Assembly discussed these statements at length and recommended that the “teachings” be reprinted with minor changes. These teachings have remained an important statement of doctrine and practice for the Church of God with occasional amendments as weighty issues emerged in the life of the denomination. In 1988, the General Assembly highlighted the significance of Christian practices by adopting proactive statements regarding spiritual example, moral purity, personal integrity, family responsibility, behavioral temperance, modest appearance, and social obligation. The historic anti-creedal approach of the Church of God has allowed for some diversity on theological matters. One of these areas is the doctrine of sanctification. Early leaders of the movement were Wesleyan-Holiness in belief and practice and taught a subsequent work of grace that cleanses from the roots of sin. Yet, these leaders preached about a holy lifestyle more than they articulated the definitions of their theology. In the 1940s, deep division emerged due to differing views about sanctification. Charles W. Conn characterized the ensuing debate as “centered not so much on the reality of sanctification as on the time and process of its inception in the human heart. Some held vigorously that it is an instantaneous or ‘definite’ work of grace, and others believed it to be continual and progressive” (Conn, Like A Mighty Army, 330). As a result of this debate, the Assembly adopted our Declaration of Faith in 1948. |
David G. Roebuck, Ph.D. is director of the Dixon Pentecostal Research Center, Church of God Historian,
and Assistant Professor of the History of Christianity at Lee University.
and Assistant Professor of the History of Christianity at Lee University.