By R. G. Robins
A.J. Tomlinson (1865-1943) ranks one of the top figures of the early Pentecostal circulation, and prefer such a lot of of his cohorts, he used to be as advanced as he used to be colourful. Arriving in Appalachia as a house missionary made up our minds to uplift and evangelize negative mountain whites, he stayed to develop into the co-founder and leader architect of the Church of God (Cleveland, TN) and the Church of God of Prophecy, which including their minor offspring now represent the third-largest denominational relations inside of American Pentecostalism. R.G. Robins's biography recreates the area within which Tomlinson operated, and during his tale bargains a brand new figuring out of the origins of the Pentecostal stream. students have tended to view Pentecostalism as basically one amongst many anti-modernist hobbies of the early 20th century. Robins argues that it is a misreading of the movement's origins-the results of projecting the modernist/fundamentalist controversy of the Twenties again onto the sooner spiritual panorama. looking to go back the tale of Pentecostalism to its right ancient context, Robins means that Pentecostalism may still rightly be noticeable as an outgrowth of the unconventional holiness stream of the past due 19th century. He argues that, faraway from being anti-modern, Pentecostals tended to include modernity. Pentecostal modernism, although, was once a operating category or ''plainfolk'' phenomenon, and it's the plainfolk personality of the circulation that has led such a lot of students to mislabel it as anti-modern or fundamentalist. in the course of the compelling narrative of Tomlinson's existence tale, Robins sheds new mild on late-nineteenth and early-twentieth century American faith, and gives a extra subtle lens wherein to view the spiritual dynamics of our personal day. v
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Additional resources for A. J. Tomlinson: Plainfolk Modernist
Rightly divided, that text meant that the rich housed a “dead Christ” in their churches. “Vital Christianity,” by contrast, thrived only among the “virtuous poor” because wealth extinguished the “vital spark of real christianity”: Step into a . . fashionable, city church and take a seat among its wealthy members. . What do you ﬁnd? . a moral chill as from a graveyard. . [Y]ou instinctively feel you must speak low and tread softly and not disturb the sleeping dead. . 12 What separated men like Nelson and Irwin from the world of the Christian Herald had its doctrinal manifestations, but it was not essentially doctrinal.
In the case of radical holiness it suggests the jut-jawed belligerence of cultural chauvinism more than the despair of cultural deprivation, not disaffected social isolation but, rather, a proud subculture’s unyielding defense of its habits, truths, and folkways. ” The following three chapters, through a series of valuational and behavioral soundings, will explore the cultural mind-set of radical holiness, both to clarify its relation to modernity and to provide a more richly textured description of the matrix of A.
11 A breach had opened in the holiness ranks, and no one articulated its social etiology more clearly than Thomas Nelson, founder of a Free Methodist splinter group known as the Pentecostal Bands of the World. ” Rightly divided, that text meant that the rich housed a “dead Christ” in their churches. “Vital Christianity,” by contrast, thrived only among the “virtuous poor” because wealth extinguished the “vital spark of real christianity”: Step into a . . fashionable, city church and take a seat among its wealthy members.
A. J. Tomlinson: Plainfolk Modernist by R. G. Robins