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.