At the General Conference session of May 1868 some promising ventures were launched. One was the annual Adventist camp meeting. Convocations whereby believers, leaving their farms and occupations, could come together to worship for a few days living in tents had been a success off and on in various states for some years. Now, as it was discussed at the General Conference session, a resolution calling for "a general camp meeting annually" was passed, and the General Conference Committee was authorized to execute the plan (Ibid., May 26, 1868). Such meetings would give impetus to the messages and help solidify the work.
The Camp Meeting at Wright, Michigan
When plans for an annual camp meeting were considered seriously in mid-July, the first thought was that there was not enough time to arrange for such a meeting that year. But then the leaders felt it could be done if they worked quickly. On the back page of the August 11 Review, under the heading "General Camp Meeting," readers were informed:
It is now decided to hold a general camp meeting in the town of Wright, Ottawa County, Michigan, August 26-31.
Other notices and instructions followed quickly. Because of the closeness of time, the meeting was deferred a week, to open Tuesday, September 1, and run to Monday, September 7. On the editorial page in the Review of August 18, the General Conference Committee informed prospective attendees:
This meeting has not been appointed for the purpose of spending a few days in recreation and vanity. Nor has it been appointed as a novelty, for the purpose of calling out the idle and the curious who might not otherwise be reached. Nor do we by this means merely seek to gather a large concourse of people that we may thereby make a display of our strength. We have a very different object in view.
We desire to call out as many of our brethren, both preachers and people, as we can, and also as many of our unconverted fellowmen as we may be able to interest in this meeting, that we may do them good.
We want all who shall come to this meeting to come for the purpose of seeking God. We want our brethren to come for the purpose of seeking a new conversion. We want our preachers to set them in this an example worthy of imitation.
We desire also to see many of our fellowmen who have no interest in Christ, or at least no knowledge of the present truth, converted to the Lord, and rejoicing in the light of His truth (Ibid., August 18, 1868).
Directions were given on how to reach the campground, on the farm of E. H. Root, with the promise that "a beautiful grove will be prepared with seats for three thousand persons." Two 60-foot (18-meter) round tents would be pitched on the grounds, one of them new, and the hope was expressed that there would be many small, family tents. James and Ellen White would have theirs, and the Review of August 18 carried instruction on how to make simple tents at home, to serve families and churches.
The Camp Layout
After about a week in Battle Creek the Whites returned to Greenville to get ready for the camp meeting at Wright (Ibid., August 25, 1868). As the people began to assemble for the meeting on Tuesday, September 1, they found the site to be in a beautiful grove on the Root farm. Meetings were to be held in a natural amphitheater, the ground gently sloping to the speaker's stand. Two 60-foot (18-meter) tents had been erected, one well supplied with good clean straw with which to fill their bed ticks, and in which some of the men could sleep. Water came from a spring on the nearby crest of the incline, which furnished water for the livestock on the Root farm.
As the wagons drove up, family and church tents were unloaded and pitched in a circle around the speaker's stand--22 in all. Many of these were quite large--sleeping quarters were divided off by blankets or quilts, providing shelter for several families. Nineteen tents were from Michigan, one from New York State, and two from Wisconsin (Ibid., September 15, 1868). There would have been more had there been more time between the announcement and the opening of the meeting.
The first brief meeting was held Tuesday morning at 11:00, but it was limited to a season of prayer. The rest of the day was given to pitching tents and getting settled. Cooking was done on small open fires. The meeting area in front of the stand was seated with planks on logs. Close by was a bookstand well supplied with the products of the SDA Publishing House: Spiritual Gifts,, Volumes I-IV; Testimony pamphlets; Life Incidents; How to Live; Thoughts on Revelation; and the newly issued Uriah Smith book--The Visions of Mrs. E. G. White, et cetera. There also were many, many pamphlets. The youthful John Corliss tended the bookstand, with 14-year-old Willie White assisting.
Activities and Speakers
The camp meeting had its real beginning when at 5:00 in the afternoon those on the grounds assembled under the sugar maple trees facing the speaker's stand. Ellen White gave what might be called the keynote address.
Through the week of meetings, 16 discourses were given--six by James White, five by Ellen White, four by Andrews, and one by Nathan Fuller. Uriah Smith reported:
We doubt if a series of more stirring, earnest, vehement, and pointed discourses were ever consecutively given. They were all aglow with the fire of present truth. The Spirit of the Lord is evidently calling the minds of His servants to the special duties and dangers of the church at the present time (Ibid., September 15, 1868).
The weather was good. Meetings were held under the trees through Sabbath. Three hundred people tented on the grounds. It was estimated that 1,000 Sabbathkeepers attended most of the time, many staying in the homes of church members in the Wright area. Some thought that on Sunday as many as 3,000 were on the grounds as people from the surrounding country came in. But Sunday morning a hard rain fell, and attendance dropped to about 2,000. Meetings were held simultaneously in the two big tents.
Sunday afternoon, as the sky was clearing, Ellen White spoke. Tracts were distributed freely to the crowd. Then in the evening James White spoke from the stand on the law and the gospel. Meetings continued through Monday, the evening meeting bringing the camp meeting to a close. Smith reported of the weeklong convocation that "best of order reigned throughout, and no disturbance was experienced from any quarter" (Ibid.). Joseph Clarke, a layman, declared in his report:
The order and regularity observed at this meeting was unusual for a meeting of this kind. If all camp meetings could be conducted as this was, we should hear of glorious results (Ibid., September 22, 1868).
Two More Camp Meetings Planned For 1868
So successful was the Wright camp meeting that before it closed, plans were laid for two more--at Clyde, Illinois, September 23 to 30, for the Wisconsin Conference; and at Pilot Grove, Iowa, October 2 to 7, for Iowa. The Whites and Andrews were at both. Attendance was rather limited.
At these meetings James White and his brethren worked in close common interest, and mutual confidence was restored. The Battle Creek brethren urged the Whites to return and settle in the city, that the work of the cause might be carried on more efficiently and that they might have the pleasure of closer association. This was tempting, and as they journeyed from Wright to the camp meeting in Clyde, Illinois, they stopped in Battle Creek, selected a building lot, and got plans under way for putting up a house. Also they announced through a note on the back page of the Review, signed by both James and Ellen White, that after the two camp meetings they would attend the annual conferences in Ohio and New York. En route to these meetings they stopped again in Battle Creek. It is clear from the following report in the Review that James White was quickly becoming much involved with Battle Creek interests.
Returning from the West, we reached Battle Creek October 13, and spent one week with Brother Andrews in matters of importance relative to the Health Institute, the Publishing Association, the Battle Creek School, religious meetings, besides our own personal interests in book matters, house building, and fitting up winter clothing. It was a busy week.
The Health Institute is prospering. God's blessing is there. The church is still settling into the work. And the prospect is very encouraging for the establishment of a good school at Battle Creek, where not only the sciences may be taught, but the principles and spirit of the religion of Jesus may be impressed upon the children and youth who may attend it.... We left Battle Creek in company with Brother Andrews, the twenty-first, for the New York State Conference (Ibid., November 17, 1868).
Camp Meeting Again
In the year 1870 four camp meetings were scheduled in the West in early summer, and 10 in the Eastern states in the late summer and fall. The first would be at Marion, Iowa, opening June 9. James and Ellen White had, at the turn of the year, purchased a modest home in Washington, Iowa, as a hideout where they could get away to relax and pursue their writing. They would spend a week there on their way to the Iowa camp meeting.
They spent eight weeks attending six Eastern camp meetings but then decided that this was too heavy a program. From this time on they would be in great demand to attend and speak at camp meetings. Their presence was a great attraction at these meetings, but as the years went by so much of their time and thought had to be given to solving personal problems and counseling that they had little time for rest.
Camp Meeting Travel Vignettes
Much of the program in attending camp meetings one after another, although strenuous, became somewhat routine, but in the 1870 season there were a few happenings of special interest.
The Carriage Journey to Marion, Iowa
We were awake at four. We were ... on our journey at five o'clock. We halted for breakfast, five double wagons well loaded, at seven. Out on the open prairie James and self walked about one mile and half [2.4 kilometers]. We were willing to ride when the wagons came up. At noon we halted in a beautiful grove. We then overtook the teams from Pilot Grove. There were then thirteen wagons well filled with men and women and children. There were about one hundred in all.
At night we tarried in a grove. Tents were pitched and we then held a meeting in the large [family] tent. The neighbors flocked in. My husband spoke and I followed him. We had an interesting meeting, singing, talking, and praying. We retired to rest, but I was too weary to sleep, until about midnight.
We arose at half past three and were on our way at four. We found all had the tents down and packed. Ours was soon ready and again our caravan started. Order was observed by all. At half past six, we halted on the prairie and built a large fire, and all came together for a season of prayer. We then ate our humble fare and were soon on our way again.
At one o'clock we were on the campground and were faint and weary. We felt refreshed by eating a warm dinner. Our tent was pitched in the afternoon and we made our beds. Had a good straw bed to lie on and we slept sweetly (Letter 9, 1870).
The next vignette comes from a James White report of traveling on a riverboat up the Mississippi.
Riverboat Activities
We have, on our upward trip, met many, and very large, rafts of lumber drifting down the river. On them are erected board shanties in which the men cook and sleep. We observed, as we passed a large raft, in which there were probably forty men, one man swimming toward the steamer, while others were swinging their hats and crying, "Papers!" These were immediately thrown overboard and gathered up by the swimmer and taken to the raft. In a few moments these could be dried, ready to be read.
This gave Willie a new idea. He immediately went to my traveling bag for present truth books and cord, and to the fireman for stone coal. Between two pamphlets he would tie a piece of coal, and as we passed within throwing distance we would land the books quite on the rafts. They were eagerly seized by the sturdy lumbermen. God bless the truth thus distributed (The Review and Herald, July 5, 1870).
The White family were not the only Seventh-day Adventists on the river going to camp meeting. This gave an opportunity for an unwitting outreach in song, reported by James White:
A Shipboard Song Service
As the sun sank behind the bluffs on the Iowa side, the air grew cooler, and the evening was delightful. Our company was seated together in front of the clerk's office, on the bow of the boat, when we struck up the good tune and hymn "Resting By and By." This we did for our own diversion and devotion, not expecting to attract attention. But as soon as we had finished two verses and paused, hands were clapped and feet were tapped all around us, and as we looked around, our fellow passengers were all gathered forward standing just over our shoulders calling out, "Give us some more!" "Try that again!"
We made an apology for disturbing them with our poor singing....But as they continued to call for more, we gave them two verses of the "Celestial Army," and begged to be excused (Ibid.).
James wrote that somewhat fewer than 100 passengers were on the riverboat. One young man approached him, addressed him as Elder White, and told him that he had heard him preach at Johnstown, Wisconsin, in the fall of 1868. He must have mentioned this to other passengers, among them a man from Ohio, who was on his way to Minnesota to improve his health.
An Impromptu Evening Shipboard Meeting
The feeble gentleman from Ohio ... said to us, "It is rumored about this boat, Mr. White, that your wife is a public speaker, and every passenger will unite in a request for her to speak in the ladies' cabin, if she will consent."
After a moment's consultation as to the propriety of the thing, and the right subject, we returned an affirmative answer. Soon the seats were arranged, a short prayer offered, and Mrs. White seized upon the great idea that God--His wisdom, love, and even His love of the beautiful--could be seen through the beauties of nature. The subject was made more interesting by references to the grand and beautiful scenery of the day's trip up the old Mississippi.
A more attentive audience we never saw. Nine in the evening came, and a dozen black-faced fellows were standing ready to prepare extra beds in the very room we were using as a chapel, so we closed and sought rest for the night (Ibid.).
At times when James and Ellen White had planned some trip in their ministry, illness on her part seemed to make it entirely out of the question, but taking God's providence into account in their plans, they would start out by faith, and God sustained them. On the day they were to attend one camp meeting, Ellen was very ill. She had been in bed for two days, but she thought she must at least attempt to go. She wrote of it to Willie:
"Make Way for a Sick Woman"
I was not dressed Wednesday and but a short time Thursday in the morning, until I dressed to start on the cars.... When we arrived at Jackson it was state fair, and such a crowd I never saw before. They were determined to crowd upon the platform.
Your father rushed out with me on his arm. He put his shoulder against men and women, crying out, "Make way for a sick woman. Clear the track for a sick woman." He rushed through the crowd, took me to one side, and found me a seat. Adelia Van Horn was by my side. He went for Brother Palmer's team (Letter 13, 1870).
Their travels took them into newly settled country where the roads were sometimes very difficult to negotiate. On one occasion in Missouri this left them in a distressing but somewhat comical situation, described in a letter to Edson and Willie:
Stranded in a Sea of Mud
I spoke five times in Hamilton. We started to visit an afflicted family who had lost a child 14 years old. Father preached the funeral sermon in the Methodist meetinghouse. We were provided a double wagon and horses by Brother McCollester.
We rode finely for two miles [three kilometers] when we tried to cross a mud slough. When in the center of rods of mud, the horses were stuck (stalled is the Western phrase). The mud was up to the horses' bellies. They could go no farther. They were struggling until they lay flat in the mud.
We were puzzled to know what to do. Father walked out on the pole [tongue] of the wagon and separated them from each other [and the wagon] and then used the whip and they, after making a terrible effort, struggled to terra firma, leaving us in the wagon in a sea of mud.
Father decided to venture out on the pole and ran lightly over the stiffest part of the mud. The stiff mud bore him up. He tried to get a board for me to walk on over the mud. I had no rubbers. The board refused to come off the oak posts.
I decided to follow your father's example. I ran out on the pole and his hand met mine and I got safe on terra firma. We left the wagon [in the mud] and horses [tied to the fence] and walked back to Hamilton, two miles [three kilometers] (Letter 11, 1870).
We told the donor of the team where his horses were, and with strong ropes he has gone to see if he can get them home (Letter 17, 1870).
James and Ellen White spent eight weeks attending six Eastern camp meetings, first at Oneida, New York; followed by South Lancaster, Massachusetts; Bordeauville, Vermont; Skowhegan, Maine; Clyde, Ohio; and one close at hand in Charlotte, Michigan. Wearily James took his pen and wrote:
Our labors have been too great for us; and we decide that we should not hold more than two camp meetings a month, especially if we are to commence in May and continue into October (The Review and Herald, October 4, 1870).
On To The Kansas Camp Meeting
These were brave words of good intentions, but they were soon forgotten. After the Whites had caught their breath at the Ohio meeting, they were ready to go on. Wrote James:
On the Ohio campground the burden rolled upon us, and we have decided to hold camp meetings in Indiana and Kansas in the month of October....
We make the sacrifice in our much worn condition to hold these meetings for the good of perishing souls. Who wish to share with us? Such are invited to assist with their prayers and their means (Ibid., September 27, 1870).
With renewed spirits they journeyed to Indiana and then Kansas, and entered wholeheartedly into the meetings. Near the close of the Kansas meeting, held near Fort Scott, 75 miles (120 kilometers) south of Kansas City, James White, on Sunday, October 16, described the circumstances:
Here are ten family tents, several covered wagons in which families live, a provision stand, and the Iowa large tent, of inestimable value to us during the heavy storm. A coal stove has been set up in the big tent, which has added much to our comfort during the storm. In fact, nearly all the tents are furnished with stoves. As far as we can learn, our people have been quite comfortable, even in the midst of the storm. All are cheerful, and enjoy the meeting very much (Ibid., November 8, 1870).
He added, "Mrs. White has spoken on the health question in a manner to give entire satisfaction."
Instead of returning home to Battle Creek promptly, as they first planned, they felt sufficiently rejuvenated to hold a few meetings in Missouri. This swing to the south and west added five weeks to their 1870 camp meeting work. They reached home Monday, November 7 (Ibid., November 15, 1870).
First Denominational School
No one was more aware of the need for qualified men in the ministry of the denomination than James White. He recognized that the important work of the third angel's message required a special type of education. As the work expanded, the need for training schools became urgent.
Because of his zeal and foresight, Elder White was always taking on more responsibilities than he had strength to bear. At the General Conference of 1869 he had agreed to serve as:
President of the General Conference
President of the SDA Publishing Association
Director of the Health Institute
But now he was beginning to promote the idea of a denominational school. In January he had proposed through the Review that a school be started in Battle Creek, and he called for pledges for such an enterprise. But the idea did not catch fire.
Then in 1870 he proposed that a series of lectures be presented after the General Conference session. The following year he made a similar proposal, but without significant response. Finally, in early April 1872 James and Ellen White called the Battle Creek church together to give serious study to establishing a school there. Among the questions asked were:
Shall we take hold, as a people, of the subject of education, and form an Educational Society? Shall we have a denominational school ... to qualify young men and women to act some part, more or less public, in the cause of God? Shall there be some place provided where our young people can go to learn such branches of the sciences as they can put into immediate and practical use, and at the same time be instructed on the great themes of prophetic and other Bible truth? (Ibid., April 16, 1872).
It was proposed that with shares costing $10 each, the church form a society "to raise funds for the purpose of renting, purchasing, or erecting school buildings, and procuring school apparatus." Steps were taken to determine what the interest was and what support could be expected. A standing committee consisting of Uriah Smith and E. W. Whitney was formed to foster the interest. With James White joining this committee, the following definite and significant steps were taken:
"Resolved, That we invite the General Conference Committee to employ suitable teachers for the contemplated school, to take such steps as they may deem proper to raise the necessary means for the support till it becomes self-sustaining, and to take the general oversight of this enterprise."
This being a movement in behalf of the cause at large, the General Conference Committee are the proper persons to act in the premises. In accordance with the foregoing resolution, its management will hereafter be in their hands.
It is now decided to commence the school on Monday, the third of June next. A place is provided, and teacher engaged. The first term will continue twelve weeks, to August 26. Tuition from $3 to $6, according to studies taken.
The chief object has been stated to aid those who contemplate becoming public laborers in the cause of truth. Of course, those who have no such object in view, but who wish merely to acquire an education under the advantages and in the society here offered, are at perfect liberty to attend. Let all come who can, in season to be here at the commencement, and others as soon thereafter as possible (Ibid., May 14, 1872).
George Butler, the new president of the General Conference, quickly joined in support of the school idea. On May 22 he wrote:
We want a school to be controlled by our people where influences of a moral character may be thrown around the pupils which will tend to preserve them from those influences which are so common and injurious in the majority of the schools of the present day; and in this school we want a department in which those who would labor in the ministry, or in other public positions of usefulness, may receive the instruction which will qualify them for the duties of those positions (Ibid., June 4, 1872).
Announcement that the school had opened was made the next week in the June 11 issue of the Review under the heading "The S. D. A. School." The announcement opened with the words:
This school commenced in Battle Creek at the time appointed, June 3, with twelve scholars, Brother G. H. Bell, teacher. Two have since joined. This is a better beginning than we had ventured to anticipate, in view of the brief time taken to commence the enterprise, and the short notice that was necessarily given (Ibid., June 11, 1872).
George I. Butler came in quickly with a second article, titled "Mental Culture and the Pulpit." In it he emphasized the importance of a proper education for those who engage in the highest and noblest work God has committed to human beings.
At midterm there were 25 regular students, but between 40 and 50 attended the grammar class, which was held in the evenings for the convenience of Review employees. The school was well on its way (Ibid., July 16, 1872).
Those who might feel that this was a small beginning were reminded of the parable of the mustard seed.
This mustard seed grew into the Seventh-day Adventist education system, which includes Andrews University, Loma Linda University, various colleges in North America, universities and colleges in countries outside North America, academies, and elementary schools.
The "school" met temporarily in rooms in the newly constructed Review and Herald third building.
The Whites were not present for the opening of the school, as they were planning their first trip to California about this time. But they eagerly waited to hear news of its progress and plan for choosing a location and building.
About a year later, having spent a number of months promoting the work of evangelism and attending camp meetings in California, the Whites returned to Battle Creek to attend the eleventh annual meeting of the General Conference. In his opening address James emphasized the needs of the school:
Probably there is no branch of this work that suffers so much at the present time as the proper education of men and women to proclaim the third angel's message.... Now, I say, we want a school. We want a denominational school, if you please....
We want a school in which the languages, especially the spoken and written languages of the present day, can be taught, and learned by young men and women to prepare them to become printers, editors, and teachers; and if we can do no more, where our young men that are about entering the ministry, and women, too, who are to be laborers in this great work, can be instructed thoroughly in the common branches, where their minds can be disciplined to study, where, if it is not for more than three months, our young men may have the best instruction, and may, during that time, at least, learn how to study (Ibid., May 20, 1873).
He had no misgivings about the ability of Seventh-day Adventists to provide the money for a school enterprise, noting the liberality shown in erecting the second Review and Herald building.
James's vision reached far beyond the immediate need of the school in Battle Creek. He launched into a presentation of the church's position in fulfilling prophecy, and then the responsibilities that devolve on the church in advocating a message far beyond the limitations of the English language. This called for publishing in other languages, and also for a school in which, among other things, ministers could be trained to work in the languages of Europe.
Little wonder that when the conference got down to business one of the first actions read:
Resolved, That we regard it as the imperative duty of S. D. Adventists to take immediate steps for the formation of an educational society, and the establishment of a denominational school (Ibid., March 18, 1873).
One deep concern shared by James and Ellen White was for a well-qualified ministry. A large part of the working forces in the field were self-trained, strongly dedicated men who, having reached a good degree of proficiency through diligent study and the blessing of God, had been pressed into public ministry. Stephen N. Haskell and Dudley M. Canright were typical examples. Canright, the oldest son in a southern Michigan farm family, had listened favorably to the preaching of the third angel's message at a tent meeting. He secured and devoured Adventist books, studied his Bible day and night, and soon longed to convert others to his newfound faith. His first convert was his own mother.
At about the age of 21, Canright felt the call to the ministry. He went to Battle Creek, sought out James White, and spent an hour with him. White related the incident:
I said to him, "Do not content yourself with being a small preacher, but be somebody, or die trying. Do not go out to be a pet, but go out into the field, with the weight of the work upon you, with steady principles, and stand your ground."
The last thing I did was to present him with one of our English Bibles, and a pair of charts, saying as I did so, "Here, Dudley, take these, and go out and try it. When you become satisfied that you have made a mistake, bring them back."
The next May, at the conference, I met him and asked him, "What about those charts and the Bible?"
He replied, "Brother White, you have lost them."
Thank God! I would like to lose more in the same way. We raised
means to purchase a library for Brother Canright and Brother Van Horn. And said I to them, "When you study, study with all your might, and when you visit, visit with all your might, and exercise briskly. Whatever you do, do it with all your might" (Ibid., May 20, 1873 [see also Carrie Johnson, I Was Canright's Secretary, pp. 12-14]).
With James White's dividing his time between the interests of the Publishing Association and the initial steps in getting a denominational school going, he was held close to Battle Creek. The brethren had sought to press him into the presidency of the General Conference, as well as of the Publishing Association, but he had refused, and Ellen sustained him in this. She knew he must have rest or he would sink under the pressure.
She was right, for on Tuesday, April 22, he had his third stroke of paralysis. The stroke was not as crippling as the first one, in August 1865. It was, however, the most severe. Ellen reported what happened:
I had taken about half my dinner when a messenger came with the word my husband had another shock of paralysis. I hastened to the house and found my husband's right arm partially paralyzed. We anointed with oil and then engaged in prayer for his recovery. The Lord came near by His Holy Spirit. My husband was greatly blessed. His arm was strengthened. We felt assured that by the blessing of the Lord he would recover. We moved to the institute. My husband feels cheerful and happy. He now is settled in regard to his duty to drop everything like burdens at Battle Creek and spend the summer in the Colorado mountains (Manuscript 6, 1873).
The next day, although it was chilly, they rode out, and there was evidence that James was exercising his mind. He was soon able to engage in various activities, but with impaired strength, and at times with considerable suffering. It was clear now to everyone that he was working on too narrow a margin to remain in Battle Creek. James and Ellen fixed their eyes on Colorado, but it was too early in the year to go to the mountains, and there were matters in Battle Creek that they needed to care for. So they stayed on. Ellen continued with her writing, and James spent some time at the office and in committees. Both of them spoke occasionally in the church.
While waiting in Battle Creek for James to recoup his strength, they had a short visit from G. I. Butler, president of the General Conference. Elder Butler lived in Mount Pleasant, Iowa, and visited Battle Creek only occasionally. They were glad to counsel with him about a number of important matters. They had found "a most desirable place" for the school and on May 6, 1873, they discussed the location for the buildings.
Dedication Of Battle Creek College
James and Ellen White watched with interest as the walls for a denominational college building rose to a height of three stories in the summer and fall of 1874. Dedication was to be Monday, January 4, 1875.
Between the closing of classes for the fall term and the dedication of the new buildings, there would be a three-week period. This would provide a unique opportunity for the ministers of the denomination to gather for a training period, reasoned James White. As early as September 29, 1874, he made the proposal through the pages of the Review. He headed it "Biblical Institute." The response was enthusiastic. The biblical institute opened on Tuesday evening, December 15, according to plan, with about 150 in attendance and the promise of "abundant success."
James and Ellen White had delayed their return to California for the winter months until after the biblical institute and the dedication of Battle Creek College. The institute would close on Sunday night, January 3, the night before the college dedication. But as they approached the time a cloud hung over their cherished plans. Ellen White was very ill with influenza. W. C. White tells the story:
After three or four days of the usual run of the disease, we expected her to recover, but she did not improve. Rather she grew worse, and the sanitarium physicians feared that she was in danger of pneumonia. They urged that she be brought without delay to the sanitarium for treatment.... Father was distressed at the thought of her not being able to bear her testimony before the members of the Bible institute, the Battle Creek church, and the many visiting brethren who had gathered to witness the dedication of the college....
I shall never forget the solemnity of the occasion. Mother had been brought down from her sickroom into the parlor. She was seated in a large armchair, warmly wrapped in blankets. Uriah Smith and J. H. Waggoner had come up from the Review office with Father, to unite with him in prayer, and four members of our family were also permitted to be present.
Elder Waggoner prayed. Elder Smith followed in prayer, and then Father prayed. It seemed that heaven was very near to us. Then Mother undertook to pray, and in a hoarse, labored voice, she uttered two or three sentences of petition.
Suddenly her voice broke clear and musical, and we heard the ringing shout, "Glory to God!" We all looked up, and saw that she was in vision. Her hands were folded across her breast. Her eyes were directed intently upward, and her lips were closed. There was no breathing, although the heart continued its action.
As she looked intently upward, an expression of anxiety came into her face. She threw aside her blankets, and, stepping forward, walked back and forth in the room. Wringing her hands, she moaned, "Dark! Dark! All dark! So dark!" Then after a few moments' silence she exclaimed with emphasis, and a brightening of her countenance, "A light! A little light! More light! Much light!" (Ibid., February 10, 1938).
In his narration W. C. White explained concerning this exclamation:
This we understood afterward, when she told us that the world was presented to her as enshrouded in the mists and fog of error, of superstition, of false tradition, and of worldliness. Then as she looked intently and with distress upon this scene, she saw little lights glimmering through the darkness. These lights increased in power. They burned brighter, and they were lifted higher and higher. Each one lighted other lights, which also burned brightly, until the whole world was lighted.
Following her exclamatory remarks regarding the lights, she sat down in her chair. After a few minutes, she drew three long, deep breaths, and then resumed her natural breathing. Her eyes rested upon the company that had been assembled for prayer. Father, knowing that after a vision everything looked strange to her, knelt by her side, and spoke in her ear, saying, "Ellen, you have been in vision."
"Yes," she said, her voice sounding far away, as though she were speaking to someone in another room.
"Were you shown many things?" Father asked.
"Yes," she replied.
"Would you like to tell us about them now?" he asked.
"Not now," was her response. So the company was dismissed, and she went back to her room (Ibid.).
W. C. White continued his account of the vision:
Father then hastened down to the Review office to meet the brethren who were coming in from the East and the West to attend the dedication. About sundown he came up from the office, walking through the snow, for it had been snowing quite heavily during the afternoon. Entering the house, he threw off his overcoat in the kitchen, and hastened up to Mother's room. There, after a few words of inquiry about the experience of the afternoon, he said, "Ellen, there is to be an important meeting in the church this evening. Do you wish to attend?"
"Certainly," she answered. So she dressed for the meeting, and with Father, walked down through the snow to the church (Ibid.).
In the next few evenings she rehearsed the many subjects revealed to her in the vision. She made an appeal to her hearers to take a broader view of the work.
She said:
The time was not far distant when we should send ministers to many foreign lands, that God would bless their labors, and that there would be in many places a work of publishing the present truth.
She said that in the vision she had seen printing presses running in many foreign lands, printing periodicals, tracts, and books containing truths regarding the sacredness of the Sabbath and the soon coming of Jesus.
At this point Father interrupted and said, "Ellen, can you tell us the names of those countries?" She hesitated a moment and then said, "No, I do not know the names. The picture of the places and of the printing presses is very clear, and if I should ever see them, I would recognize them. But I did not hear the names of the places. Oh, yes, I remember one; the angel said, 'Australia'" (Ibid., February 17, 1938 [see all The General Conference Bulletin, 1909, 92, 93]).
A decade later, while visiting Europe, she recognized the presses in the publishing house in Switzerland as shown to her in this 1875 vision; the same can be said of the presses she saw in Australia still later.
This was the last vision given to Ellen White accompanied by physical phenomena concerning which we have detailed information and published reports attesting to it.
It is significant that this vision, with its far-reaching view of the worldwide work of the Advent movement, was given in connection with the dedication of Battle Creek College on Monday, January 4, 1875. Battle Creek College was to be different from the secular colleges. Its purpose was to train workers to preach the gospel and the soon coming of Christ. Instruction was to be Christ-centered. The teachers were to be dedicated men and women. It was intended to be a model on which the whole system of Adventist education was to be patterned.