With the new Bill on Religion in Bulgaria, the Muslim community has been given amnesty on some $4,500,000 of public debt, while granted another $3 million in annual government subsidies. As a result, the monthly salary of Muslim clergy (imams) has already increased with 20% and a new Islamic school is being opened in one of the historically oldest Christian places in Bulgaria, the city of Sliven. All while, the evangelical protestant communities are not receiving financial support under the new law and their schools remain without proper government legalization via the Bulgarian Ministry of Education.
Though this legal precedent follows the Russian Law on Religion that has already effectively closed the evangelical seminaries in Moscow, it is manifesting a political agenda undergoing in Bulgaria for over a decade. What remains unsaid with the recent changes in the Law of Religion in Bulgaria is the ultimate halt of evangelical education in the country. The Bulgarian Evangelical Theological Institute has been functioning at its operational minimum for years now. Students are trained mainly online or via small local groups spread in various cities. They are called to the school departments only for graduation or occasionally lectures by visiting scholars. Even after years of waiting, the Institute was never granted official accreditation through Bulgaria’s Ministry of Education and most of the students preferred getting their degrees from other accredited and licensed institutions. Less than 1% of the students who were not in ministry at the time of their enrollment entered the ministry post graduation. And even fewer of them remain in ministry today; which ultimately ensures the lack of adequately trained ministers for placement in the evangelical churches of Bulgaria.
The last Bulgarian to graduate from the Church of God Theological Seminary did so over a decade ago, and 2009 was the last class of the Bulgarian Theological College (seminary). One of the greatest mistakes made was closing the college in 2009, thus leaving the movement with virtually no higher ministry training for the last decade.
We were present at the national meeting of elders on September 10, 2009 in Sofia when the final decision to close the Church of God Theological College was voted. Only a few others along with us disagreed with the vote and pleaded with the assembly to make everything possible and keep the school open. At the final vote, it came down to a few thousand dollars due in annual membership fees and the school was closed.
Five years prior to these events in 2004, we published an article on evangelical education in Bulgaria with some warnings. The article proposed a change of the evangelical educational paradigm in anticipation of new legal changes and the prolonged waiting for a governmental accreditation. In fact, the same issues addressed in our proposal repeated themselves in 2016 upon Russia changing its own legislation on religion and religious education thus effectively illegalizing evangelical seminaries and overall missionary work. Today, similar legal measures are put in place by the Bulgarian government as well.
The final of our 10-point proposed plan in 2004 included the following observation:
Naturally, the well-educated graduates have chosen not to occupy themselves with denominational politics both to avoid confrontation and to express their disagreement. This dynamic has been partially ignored by leadership remaining from the period of the underground church when religious education was virtually nonexistent and lacking a complete realization of the power of education. This unnoticed trend, however, endangers Bulgarian Evangelism creating a lack of continuity within the leadership and preparing the context for the emerging leadership crises.
With the new Bill on Religion in Bulgaria closely following the effective closure of evangelical seminaries in Moscow, the opportunity for a government recognized ministerial training in Bulgaria may be legally impossible to regain. In the light of those resent changes, our 2004 proposal for a legal ministry training alternative was successfully implemented and used for our Master of Chaplaincy Ministry graduates since 2009 providing a single valid alternative for evangelical education in Bulgaria.
A catastrophic flooding event is unfolding in Greece, Turkey and Bulgaria amid an extreme weather pattern in Europe that is bringing exceptional heat over a swath of the continent after just spurring a deadly deluge in Spain.
7 deaths were reported in Turkey; five people died in a flash flood at campsite in northwestern Turkey and two died in Istanbul amid raging floodwaters.
3 deaths were reported in Greece in the port city of Volos and in Karditsa, to the west, and three people were reported missing.
4 deaths were report in Bulgaria.
Heat dome parked over western Europe
At the center of what is known as a “blocking pattern” is a heat dome over western Europe that is spreading record warmth across much of the continent. Heat domes are sprawling areas of high pressure that can trap heat beneath them for days, weeks or — in the case of the southern tier of the United States this summer — even months.
If I were to ask you if it would be okay for your child to hang out with a friend that actively practices witchcraft, I’m certain you would be appalled by the question and your very quick response would be a sharp, “No”. But when encompassed in a kid friendly fantasy world, a young boy named Harry who studies at a school of wizardry and possesses a simple stick that shoots cool fireballs seems harmless.
I’m reminded of a story in Leviticus in which two boys thought it would be okay to play with strange fire.
It’s a very simple story. Arron’s sons, Nadab and Abihu, who were priests of the wilderness tabernacle took their censers and put unauthorized fire in them. They then were instantly consumed by the Fire that came from the presence of the Lord and died. The Potter’s fire, the true fire, the authorized, familiar fire consumed everything. This is a lesson that teaches that we are not to let our children play with strange fire. A potter’s fire that seems so innocent, could cost your children their life.
It is our responsibility as parents to teach our children that we are not to play with cool looking fire even though it’s only “make-believe”. Witchcraft is real. It is dangerous. It is confusing and The Potter is not a God of confusion. We must protect our children from being consumed.
Bulgaria’s President Rumen Radev signed a decree today scheduling the elections for mayors and municipal councilors for October 29.
The head of state has determined the date after a working meeting with representatives of the leadership of the Central Election Commission (CEc).
The conversation discussed the specifics of the local vote and the upcoming work on the organization of the election process. The CEC has informed the president of the technical and logistical features that the commission must comply with for the local elections and its readiness for their holding.
Here you can read about the results of a study that determined for who will one-third of Sofia residents will vote as their future mayor.
One attempt toward a more accurate and useful measurement of spiritual growth is presented by Brad J. Waggoner in his book The Shape of Faith to Come: Spiritual Formation and the Future of Discipleship. Waggoner focuses on seven domains and the answers to questions relative to a defined biblical truth. These domains are: learning the truth; obeying God and denying self; serving God and others; sharing Christ; exercising faith; seeking God; and, building relationships.
Through extensive testing, LifeWay Research has discovered that certain markers are at work in the lives of believers who are progressing in spiritual maturity. These 8 signposts reveal each person’s spiritual progress:
1. Engaging the Bible
2. Obeying God and Denying Self
3. Serving Others
4. Sharing Christ
5. Various Exercising Faith
6. Seeking God
7. Building Relationships
8. Living Unashamed
A few years ago, LifeWay Research embarked on an in-depth study to examine the state of discipleship in the church today—the Transformational Discipleship Assessment (TDA). That study included interviews with 28 discipleship experts, a survey of 1,000 Protestant pastors, and a survey of 4,000 lay people in North America (30 percent of the respondents were from Canada).
This research revealed eight attributes that consistently show up in the lives of maturing disciples: Bible engagement, obeying God and denying self, serving God and others, sharing Christ, exercising faith, seeking God, building relationships, and being unashamed (transparency). The study also found that certain kinds of behavior led to people growing in those attributes. Among them: confessing our sins and reading the Bible.
In 1896, a revival was begun in a little schoolhouse near Murphy, North Carolina. Strong opposition to it arose almost immediately. When opponents of the revival tried to stop it violently, the people who lived in the humble home shown below, gave it protection. They had no way of knowing that the revival they protected, would bear the fruit of 15,000 churches being started around the world in the 100 years that followed.
When unknown & unheralded preachers, connected to the Fire-Baptized Holiness Association, William Martin, a Methodist preacher, Joe M. Tipton and Milton McNabb, members of the Baptist church, walked from their homes in Monroe County, TN to begin a revival at the Schearer Schoolhouse in Murphy County, North Carolina, they had no way of knowing that what would happen there would still be blessing people a hundred years later. Possibly as you read this true story, you may labor in a place that seems isolated or far removed from the light of recognition and popularity, but what you do faithfully day by day, is planting seed now that will rise up as blessings throughout the years to come. As the song says, “Little is much when God is in it.” Martin, Tipton and McNabb (to our knowledge there are no photos of them) began the revival with one motive, to share Christ with anyone who would listen so their neighbors to spend eternity in hell.
Though they preached simple sermons about Christ and living a holy life, all during the spring of 1896 and on into the summer, amazing and phenomenal Holy Spirit motivated events took place at the Schoolhouse revival. If someone had asked them what a “Pentecostal” was or how to be one, probably nobody there could have answered the question. They were Baptists, Methodists and prossibly a few Presbyterians attending the schoolhouse revival meetings. Once again, the Holy Spirit demonstrated that He moves where He wants upon the hearts that He chooses, regardless the person’s denominational membership or background.
DENOMINATIONAL MEN OPPOSED THEM
This is not intended to be against denominations. Much can be accomplished when people unite their efforts for spreading the Gospel. We should remember that what happened at the Schearer Schoolhouse, put them in direct conflict with their denominations. It was denominational men who opposed them. The disciples also had that conflict when they were before their organization’s Council, they said, ‘”We would obey God rather than man.”
Charles W. Conn, Church Historian for the Church of God and author of “Like A Mighty Army,” says that over 100 people received what is now referred to as “The Baptism of the Holy Spirit” at the Schearer Schoolhouse revival. That’s a big crowd when one considers the population was very sparse (it’s not too crowded in that area even today). Conn’s historical account says, “They laughed (interesting), rejoiced, praised, spoke in tongues and danced for joy.”
It is believed the Schearer Schoolhouse revival was the first time a group of people had received such blessings anywhere on this side of the Atlantic ocean. There had been scattered reports of individuals, some in the NY meetings held by Phoebe Palmer, that had experienced what people now call “speaking in tongues.”
C.T. Davidson, author of “Upon This Rock,” wrote this description. “In buggies and wagons, by horseback and walking, people came from miles around. The lives of hardhearted men and women were changed and sinners were constrained to make restitution as they sought forgiveness.” Davidson continued, “While many were blessed, others rejected the revival because it conflicted with their rituals, creeds and ecclesiasticism. Many faithful members were persecuted and excommunicated. One church excommunicated 30 of them at one meeting.”
Persecution became so intense until the revival was moved a short distance to a more secure log building. Some accounts say the sheriff, local ministers who opposed the revival and a mob of supporters, tore the building down log by log, piled them up and burned them. Without a place to worship, the meetings were finally moved to the tiny home of W.F. Bryant, a respected Christian leader in the community. Opponents came to his house and demanded that the meetings stop. They showered the home with stones and bullets but W.F. Bryant wouldn’t back down. Those who had received the blessings at the revival, began to believe then, as most Pentecostals do today, that what was happening among them first occurred in the Upper Room on the day of Pentecost and was a continuation of what happened there (The fifth book of the New Testament; Acts, Chapters 1 & 2).
Described by Charles W. Conn as pivotal to Church of God formation, a 1896 revival in Cherokee County, North Carolina provoked charismatic phenomena now familiar in pentecostal circles. (1) It is known that the primary evangelists–Martin, Tipton, and McNabb–were connected to the Fire-Baptized Holiness Association. In view of the imposing number of instances of tongues-speech spread throughout nineteenth century North America, (2) the well-traveled reports of such activities in certain circles and especially the presence of Daniel Awrey at Beniah, Tennessee, it seems reasonable to suggest the possibility that William Martin, Joe Tipton, and/or Milton McNabb were exposed to at least stories about tongues-speech before the 1896 revival. (3)
1. Charles W. Conn, Our First 100 Years: 1886-1986 (Cleveland: Pathway Press, 1986) 17, goes on to ascribe importance to the event because it “prepared the way for the universal outpouring that followed ten years later.” This is a welcome appraisal in light of an earlier judgment often bound up in the North American church’s self-perception, namely [Charles W. Conn, Like A Mighty Army (Cleveland: Pathway Press, 1977) 25]: “… this was the first general outpouring that would continue unabated until it encompassed the Christian world.” Cf. Charles W. Conn, Like A Mighty Army: A History of the Church of God: Definitive Edition, 1886-1995 (Cleveland: Pathway Press, 1996) 29-31. The re-evaluation process can be followed in Charles W. Conn, Cradle of Pentecost (Cleveland: Pathway, 1981) 17, “If it was not the beginning of the modern Pentecostal Awakening, it was certainly the greatest prelude to it.” Then “Church of God” by Charles W. Conn in Encyclopedia of Religion in the South, ed. by Samuel S. Hill (Macon: Mercer University Press, 1984) 160, calls this an “extraordinary event” “without precedent in the region.” On the other hand, Conn’s entry in the same volume on “A.J. Tomlinson,” repeats the older view espoused in Army. Conn’s piece on the revival in DPCM, 161, says the group “formulated no doctrine about it. They simply thanked God for the ‘blessing’ …” He opens the article by calling this “one of the earliest known outpourings of the Holy Spirit in America” in contrast to the closing statement that the “universal outpouring would begin ten years later, 1906, in far away California.” cf. E.L. Simmons, History of the Church of God (Cleveland: Church of God Publishing House, 1938) 11f; Crews, The Church of God, 10.
The official Church of God position seems entrenched in the earlier Conn view. During the 1995 Pentecostal World Conference in Jerusalem, Church of God started a celebration of their 100 years of pentecostal revival. This was to have culminated in the 1996 General Assembly of the Church of God. Meanwhile, this viewpoint continued to play a factor in the view expressed in the 1990’s Church of God web page (http://www.mindspring.com/~cog/cog.html) which originally trumpeted “America’s Oldest Pentecostal Church” then replaced with the equally loud “America’s First Pentecostal Church.”
Contrast this to the 2001 celebration in Los Angles of the birth of Pentecostism hosted by the Pentecostal World Conference, noting the planning began while the PWC was led by Dr. Ray H. Hughes of the Church of God. The Pentecostal Charismatic Churches of North America (PCCNA) signed on as partners and the North American Renewal Service Committee (NARSC) endorsed the event as an effort to celebrate all the offspring of the pentecostal revival.
2. Assemblies of God Heritage has analyzed several such examples like that of W. Jethro Walthall. See Glenn Gohr, “William Jethro Walthall and the Holiness Baptist Churches of Southwestern Arkansas,” Assemblies of God Heritage 12:3 (Fall 1992) 19f. Also: Mary Woodworth Etter, Signs and Wonders God Wrought in the Ministry for Forty Years (Indianapolis, 1916) 117; Wayne E. Warner, The Woman Evangelist (Metuchen: Scarecrow, 1986) 70n33; Brumback, Suddenly, 13; Kendrick, Promise, 35; Frodsham, Signs, 11-17; Cyril Williams, Tongues, 50; Bresson, Ecstasy, 109; Worsfold, Charismatic, 82; Lewi Pethrus, A Spiritual Memoir (Plainfield: Logos, 1973) 20; Aimee Semple McPherson, Lost and Restored as cited by Robert Cornwall, “Primitivism and the Redefinition of Dispensationalism in the Theology of Aimee Semple McPherson,” Pneuma 14:1 (Spring 1992) 37; A.M. Kiergan, Historical Sketches of the Revival of True Holiness and Local Church Polity from 1865-1916 (Fort Scott: Church Advocate and Good Way, 1971) 31; Davidson, Rock 1:298; C.E. Jones, “Tongues-Speaking and The Wesleyan-Holiness Question for Assurance of Sanctification,” Wesleyan Theological Journal 22:2 (Fall 1989) 120.
3. “History of Pentecost,” The Faithful Standard 1:6 (September 1922) 6, noted William Hamby as the fourth evangelist. Also Nettie Bryant, Interview p. 2, and W.F. Bryant, Interview p. 2. R.G. Spurling, Jr., married Barbara Hamby in 1876. So McCauley, “Appalachian Mountain Religion,” 360.
Historical and Doctrinal Formation of Holiness Teachings and Praxis among Bulgarian Pentecostals(Research presentation prepared for the Society of Pentecostal Studies, Seattle, 2013 – Lakeland, 2015, thesis in partial fulfillment of the degree of D. Phil., Trinity College)
Pentecostal identity was corporately practiced and celebrated within the fellowship of believers through the partaking of Holy Communion. We have otherwise extensively described the Communion service among Bulgaria’s conservatives in Theology of the Persecuted Church (Part 1: Lord’s Supper https://cupandcross.com/theology-of-the-persecuted-church/). Therefore, here we offer just a brief overview of its main characteristics.
It was done in a time and place directed by the Holy Spirit
If some did not have water baptism they were taken to a close by river to be baptized while the rest of the church prayed
Upon returning, if some did not have yet the baptism with the Holy Spirit, the church would pray until all were baptized
It began with each participant audibly asking all members for forgiveness
they would also audible respond with the words: WE FORGIVE YOU and may GOD also forgive you
The communion bread was prepared on the spot baked by women whose names were also reveled in prayer
All drank from one cup, which strangely for their strict practice of abstinence from alcohol, was filled with alcoholic wine
Communion was served only to those who had the fullness of the Spirit, and had just requested and were given forgiveness
The presbyter would quote Jude 20 to each partaking believer thus directing them to audibly speak in tongues before they could participate in communion
Interpretation often followed to confirm the spiritual stand of the believer
If there were any leftovers, the Communion elements were served again until all was used
Communion was incomplete without foot washing as a seal that the whole sacrament was fulfilled.
Several of the largest Pentecostal denominations trace their roots back to an event that took place at the Shearer Schoolhouse located in Camp Creek, North Carolina.
Richard G. Spurling Sr. (1810-1891)
The chain of events that led up to that momentous occasion began in 1884 when 72-year-old Richard G. Spurling (1810-1891), a Baptist preacher, and a few of his friends had grown weary with the spiritual condition in the mountains. They spent several years trying to bring renewal and reform within the churches, but all their efforts failed.
Together with his 27-year-old son, who was also a licensed Baptist preacher (R.G. Spurling Jr., 1857-1935), Spurling called for a gathering to be held on Thursday, August 19, 1886, to see if there was sufficient interest to start a new church.
Gathered that August day were those from Baptist, Methodist, and Presbyterian churches. They assembled in the Spurling family’s grist mill on the banks of Barney Creek, Tennessee. (Some have referred to that grist mill as the “Barney Creek Meetinghouse.”)
During the meeting, Richard G. Spurling Sr. asked those assembled:
As many Christians as are here present that are desirous to be free from all man-made creeds and traditions, and are willing to take the New Testament, or law of Christ, for your only rule of faith and practice; giving each other equal rights and privilege to read and interpret for yourselves as your conscience may dictate, and are willing to sit together as the Church of God to transact business as the same, come forward.
Location of the revival’s beginning in relation to other major cities in the area.
Painting of what the Spurling grist mill on Barney Creek could have looked like. This mill has also been called the Barney Creek Meetinghouse.
Eight out of the group came forward, and with those few they began the church that was named “Christian Union.”
On September 2, 1886, R.G. Spurling Jr., was installed as the pastor of this new church. A few years later, at age 74, the elder Spurling died, never having had the opportunity to see the budding of the great movement he launched.
R.G. Spurling Jr. preached across the mountains for the next ten years, starting churches in different locations, the last one being in Turtletown, Tennessee, only four miles from the Camp Creek church which Bryant had recently started. It was in Camp Creek that God brought an extraordinary revival of holiness to the mountains.
In 1892, William F. Bryant, a Baptist lay preacher licensed through Liberty Baptist Church, began prayer meetings in his home in Camp Creek, North Carolina. His home was located about 12 miles from the Christian Union congregation in Barney Creek. Bryant and Spurling ultimately became good friends and developed a strong working relationship.
R.G. Spurling Jr. and wife Barbara (earlier picture)
Spurling Family
Extraordinary Prayer & Preparation for Revival
Through W.F. Bryant’s relationship with Spurling, Bryant started a church and Sunday School in Camp Creek, under the Christian Union umbrella. Spurling led his congregation in Turtletown, Tennessee, to merge with Bryant’s congregation, which was located 4 miles away across the state border. This new unity and freedom led the people in the mountains to give themselves fully to prayer and fasting, anticipating God to save many souls.
This highly focused prayer led to a ten-day revival that was conducted in the summer of 1896 by four lay evangelists. These revival services were held in the Shearer Schoolhouse in Camp Creek, North Carolina. People came to this revival from many parts of the mountains.
Almost from the start of the meeting, the altars were filled with repentant sinners and seekers for the experience of sanctification. Many skeptics of holiness were convinced, and many more rough-living sinners were converted. —Charles W. Conn
When the scheduled revival services concluded, the “spirit of revival” continued, and people often met in homes, under brush arbors, or in the Shearer Schoolhouse, as they didn’t yet have a building in which to worship.
Prominent locations involved with the revival. The major city of Chattanooga is given for reference.
R.G. Spurling Jr. founded this second Christian Union Church at Piney Grove in Monroe County, Tennessee, in 1897.
What Happened
All of the heightened focus on God to move in the mountains continued to inspire and move the people to believe for even greater things from God.
And the interest increased until unexpectedly, like a cloud from a clear sky, the Holy Ghost began to fall on the honest, humble, sincere seekers after God. . . . One after another fell under the power of God, and soon quite a number were speaking in other tongues as the Spirit gave them utterance.”
News of this Holy Spirit outpouring spread to adjoining counties and the people came to witness the phenomenon of Spirit-filled believers speaking in an unknown language. Many sick persons were healed and “hundreds of hard sinners were converted.”
It was a Pentecostal awakening, a recurrence of what happened on the Day of Pentecost. Even though this was a very sparsely populated area in the mountains, “more than 100 persons received the baptism with the Holy Ghost and spoke in tongues.” This was an important event that prepared the way for the universal outpouring that followed ten years later during the 1906 Azusa Street Revival.
The Shearer Schoolhouse in Camp Creek, North Carolina, location of the 1896 holiness revival.
Wording on the Shearer Schoolhouse Monument
Shearer Schoolhouse Monument
Persecution
Beginning in 1899, the Liberty Baptist and Pleasant Hill Baptist churches excommunicated forty of their members for their participation with the Christian Union congregations (house churches) in the area, the reasons being the style of worship and doctrinal differences (R.G. Spurling Jr. was licensed to preach through Pleasant Hill Baptist, and William F. Bryant through Liberty Baptist Church. Both were excommunicated.)
A subsequent act of the Baptist churches was to prevent the Christian Union congregation from using the Shearer Schoolhouse for services. It was then that Dickson Kilpatrick donated land across the road from the schoolhouse on which a log meetinghouse could be constructed. The persecutors responded by first attempting to destroy the building with fire and dynamite–both attempts failed. It was then that 106 leading members of the community dismantled the log meeting house and burned the logs. This mob included ministers and deacons from neighboring churches, one justice of the peace, and one sheriff.
When arrests were finally made for the destruction of the property, and guilty parties were put on trial, Bryant and the Christian Union congregation simply asked the court to forgive them.
Other Types of Persecution Endured
1. Homes where meetings were held were burned.
2. People were whipped.
3. Homes were shot at.
4. Stones were thrown at buildings.
5. Water sources were contaminated.
6. Children were harshly treated by teachers at school, as well as beaten by other children. This required parents to take their children out of school.
These early Pentecostal pioneers suffered for about six years from this type of persecution, yet they had found a new freedom, power, and purpose for their life in this new Pentecostal experience which could not and would not be extinguished by their persecutors.
Monument today where the log church once stood
Home of William F. Bryant
William F. Bryant (seated left) and family
Governmental Order(fanaticism & false teachings)
Without any form of government in the Christian Union congregations, false teachings began to emerge, as well as fanaticism. This led Bryant and Spurling to develop a form of government, in conjunction with establishing doctrines, that would unite the believers and at the same time ward off the false teachings.
The restructuring of the Christian Union took place on May 15,1902, in the home of Bryant. This restructuring led to a name change for the churches from “Christian Union” to the “Holiness Church at Camp Creek.”
Following the reorganization, new preachers, deacons, and church members began to be added to the churches. One notable pastor that joined the Holiness Church on June 13, 1903, was the Quaker from Westfield, Indiana, A.J. Tomlinson.
A.J. Tomlinson
Tomlinson had come to the mountains in 1899 to serve as a missionary. He had established a school, an orphanage, and a clothing distribution center to care for and evangelize the poor.
Tomlinson had become acquainted with the Holiness Church in Camp Creek, and on the morning of June 13, 1903, following his morning prayer on the mountain behind Bryant’s home, Tomlinson became convinced that the holiness congregation was “the Church of God of the Bible.” The leadership of the Holiness Church had confidence in Tomlinson and immediately selected him as pastor for the church in Camp Creek.
Tomlinson’s vision to spread the gospel around the world soon led to the establishment of other Holiness Church congregations, the first General Assembly in 1906, and a change of name from the “Holiness Church” to “Church of God” in 1907. What began as a trickling mountain stream at Barney Creek became a surging river of global ministry.
W.F. Bryant and R.G. Spurling Jr., at the home of J.C. and Melissa (Shearer) Murphy, which was the site of the Church of God’s first General Assembly, conducted on January 26-27, 1906, at Camp Creek, North Carolina
Today the Shearer-Murphy House is maintained by the Church of God of Prophecy as a historical landmark. The home is located on River Hill Road not far from Fields of the Wood.
Historical marker sign at the intersection of River Hill Road and North Carolina Route 294
Results of the Revival
Not less than nine denominations emerged from the Shearer Schoolhouse Revival. At least five of those are headquartered in Cleveland, Tennessee. We list two prominent ones here.
Church of God (Cleveland, Tennessee)
In December of 1904 the Holiness Church of Camp Creek had its center of activity moved from Camp Creek, North Carolina, to Cleveland, Tennessee. That was when A.J. Tomlinson moved his family there to start the North Cleveland Church of God. That church eventually became the “mother church” for the budding denomination. Cleveland is now where the headquarters for the Church of God is located, and home to Lee University.
On January 11, 1907, the Holiness Church of Camp Creek changed its name to Church of God, and has kept that name since.
In 2018, the total worldwide membership of the Church of God was 7,468,083. Of that total, 1,189,304 members were in the United States and Canada, making the Church of God the 22nd largest Christian denomination in the United States.
