Nearly every religious denomination may trace its origin to the work of a single outstanding leader as its founder. Some individual--guided by study, conviction, and varied influences--reached certain conclusions and with earnest appeal or facile pen won converts to his views. About his personality the new group of doctrines was centered.
In contrast to this, Seventh-day Adventists did not receive the doctrines they hold through the study or teachings of a single man who may be pointed out as the founder of the church. Various individuals made their contributions and at length came into unity of belief only after earnest, prayerful study together in groups, aided and sometimes corrected by manifestation of the gift of prophecy. The full development of the system of doctrine covered a period of years.
After October, 1844
Most of these Bible students had participated in the advent movement of 1831 to 1844, and from this experience had received a rich legacy of prophetic interpretation. Although sharing in the disappointment when the time of expectation, October 22, 1844, passed and Christ did not appear, they still maintained their confidence that the prophecies had not failed and that the return of Christ was near. Some were led to a study of the sanctuary, and their findings proved to be the key that unlocked the mystery of the disappointment. As the truths relating to the sanctuary were further studied, these earnest students found additional light that is held to be fundamental by Seventh-day Adventists to this day.
Others were led by their study to see the perpetually binding claims of the Fourth Commandment of the Decalogue and were convinced that the change of the day of sacred rest from the seventh to the first day of the week had been effected by men and not by divine authority. The minds of still others were concentrated for a time on a study of the future experiences of the church and the events that were to cluster about the second advent.
When, in God's providence, these pioneer Sabbath-keeping Adventists were brought together in conferences for mutual and co-operative study, their individual contributions were fitted into a harmonious system of doctrinal belief.
In all these experiences they were aided by the prophetic gift as manifested through the visions of Mrs. Ellen G. Harmon-White. This divine help came to them, however, not as a substitute for Bible study, but rather in connection with, or following, such study. Thus they received assurance of the validity of the truths they accepted, and so they were led to unity in faith and practice.
A Time of General Ignorance
This formative period of the body of Seventh-day Adventists may be roughly stated to have been from 1844 to 1855. It was still a time of general ignorance and carelessness regarding hygiene and medical practice among many physicians and practitioners. Yet, as we have pointed out, there were definite, decided movements in health reform; and the way was being prepared for the inclusion of the progressive laws of life in the faith and practice of the believers when the time should be propitious.
There were, however, other reforms to be adopted before the Sabbath-keeping Adventists were ready to accept the health reform principles. It is a well-known proclivity of human nature to rise up against any interference with self-indulgent habits. Had the health message, with its call to self-denial, been introduced prematurely, it might have caused distraction and brought in confusion. It seems to have been in the providence of God, therefore, that the great fundamental spiritual truths should be presented first. By these the body of believers was unified and knit together before it was to be tested by the introduction of the health reform message, which, though a matter of great importance, was nevertheless secondary.
In fact, it was with difficulty that the pioneers among Sabbath-keeping Adventists prevented zealous men of unbalanced judgment from urging unduly that which, though perhaps good in itself, was not opportune.
"In those days," wrote Elder James White, "there were trials, and these trials generally arose in consequence of a disposition to draw off from the great truths connected with the third message, to points of no vital importance. It has been impossible to make some see that present truth is present truth, and not future truth, and that the Word as a lamp shines brightly where we stand, and not so plainly on the path in the distance."--The Review and Herald, December 31, 1857.
The Use of Swine's Flesh
A notable instance of this inclination to urge the adoption of certain reform measures prematurely was the insistence of some that all who should accept the Sabbath truth ought to discontinue immediately the use of swine's flesh. This matter was urged as early as 1850. But the time had not then come when the rank and file of our people were ready to act unitedly and intelligently in such a matter. Even Elder James White himself, not yet having been impressed with the Scriptural reasons against the use of swine's flesh, took issue with some who, as he believed, misapplied certain verses in Isaiah in an effort to prove that Sabbath-keepers should make its use a test of fellowship.
In a published statement regarding this untimely issue, Elder White made it plain that he did "not object to abstinence from the use of swine's flesh, if it is done on the right grounds." He acknowledged that the "too free and abundant use of it, and other animal food, of which many, and even some of our brethren in the present truth are not guiltless, is a sin; for it clogs and stupefies the mind, and in many cases impairs the constitution." "But," he added, "we do object to a misapplication of the Holy Scriptures in sustaining a position which will only distract the flock of God, and lead the minds of the brethren from the importance of the present work of God among the remnant."--The Present Truth, November, 1850.
A few years later the same issue again was raised, this time by some whose temperament and general religious experience were such that they were not qualified to act as wise teachers or leaders. Though conscientious in their convictions, these zealous friends of the cause of present truth had taken extreme positions regarding diet. Their reform was of a negative nature, and they made no provision to teach the people concerning the use of wholesome substitutes for the articles of food they desired to have discarded.
Through His chosen messenger the Lord sent words of counsel to those earnest reformers. They were advised to move no faster than the heavenly angels could lead the entire body of believers in unity. In a letter written to them by Mrs. Ellen G. White in 1858, she said:
"I saw that your views concerning swine's flesh would prove no injury if you have them to yourselves; but in your judgment and opinion you have made this question a test, and your actions have plainly shown your faith in this matter. ... If it is the duty of the church to abstain from swine's flesh, God will discover it to more than two or three. He will teach His church their duty.
"God is leading out a people, not a few separate individuals, here and there, one believing this thing, another that. Angels of God are doing the work committed to their trust. The third angel is leading out and purifying a people, and they should move with him unitedly. Some run ahead of the angels that are leading this people; but they have to retrace every step, and meekly follow no faster than the angels lead.
"I saw that the angels of God would lead His people no faster than they could receive and act upon the important truths that are communicated to them. But some restless spirits do not more than half do up their work. As the angel leads them, they get in haste for something new, and rush on without divine guidance, and thus bring confusion and discord into the ranks. They do not speak or act in harmony with the body."--Testimonies for the Church 1:206, 207.
The Hand of Providence
These words of caution do not necessarily imply a reprehensible failure on the part of the leaders to recognize and publicly advocate measures of reform that were later adopted by them and by the general body of believers. We may rather see in such incidents the restraining hand of Providence in order that these matters might be held in abeyance until the time was ripe for their presentation. We have evidence that Elder James White so regarded it, for, referring to the foregoing counsel, he later wrote:
"This remarkable testimony was written October 21, 1858, nearly five years before the great vision of 1863, in which the light upon health reform was given. When the right time came, the subject was given in a manner to move all our people. How wonderful are the wisdom and goodness of God!"--Testimonies for the Church 1:206, footnote.
Although no united move was made among Sabbath-keeping Adventists in behalf of a broad health message before 1863, certain fundamental preliminary steps were taken progressively through the formative years. Tobacco, tea, and coffee were involved in the first steps of reform. While there were among both leaders and laity many who had been led early in life either to abstain from, or to leave off, harmful practices, especially the use of stimulants and narcotics, yet their use was quite common in the ranks of the believers. Already the experience of Elder Joseph Bates has been noted, and although Elder James White had not progressed in the reform as far as Elder Bates, nevertheless he was able to say of himself at the age of twenty:
"I had never descended to the common sin of profanity, and had not used tobacco, tea, and coffee, nor had I ever raised a glass of spirituous liquor to my lips."--Life Incidents in Connection With the Great Advent Movement, 15. (1868.)
God Spoke to His People
In the autumn of 1848, while Elder and Mrs. White were living in Connecticut, she was shown in vision that not only was tobacco harmful, but also that tea and coffee were injurious, and she never used either of them as a beverage after that time. As opportunity afforded, the evils of these articles were pointed out, and the Sabbath-keepers were advised to lay them aside. Late in 1851 one of the brethren wrote to Mrs. White inquiring whether she had seen in vision that it was "wrong to use tobacco." Replying on December 14, 1851, Mrs. White wrote in no uncertain terms:
"I have seen in vision that tobacco was a filthy weed, and that it must be laid aside or given up. Said my accompanying angel, 'If it is an idol it is high time it was given up, and unless it is given up the frown of God will be upon the one that uses it, and he cannot be sealed with the seal of the living God. ...'
"I saw that Christ will have a church without spot or wrinkle or any such thing to present to His Father. ...
"We must be perfect Christians, deny ourselves all the way along, tread the narrow thorny pathway that our Jesus trod, and then if we are final overcomers, heaven, sweet heaven, will be cheap enough."--E.G. White Letter 5, 1851.
Continuing, she speaks understandingly of the battle to break loose from the bondage of the filthy weed: "Those who have been in the habit of using tobacco will have a struggle to leave it off, but they must not be discouraged."--Ibid.
Then she hastens with words of encouragement to the one who must fight his way, by recounting the experience of one of the honored ministers in his struggle against the tobacco habit: "Let him be humble as Bro. Rhodes was when he was leaving off using tobacco. He called for the brethren to pray for him and we did. He was cured and has desired none since."--Ibid.
Tobacco Still Tolerated
No special effort, however, was made through denominational publications to induce Sabbath-keeping Adventists to discontinue the use of tobacco until the latter part of 1853. The first utterance, indeed, on this topic to appear in the church organ was a "selected" article. The principal reason given for putting away the narcotic was that the indulgence hindered spiritual growth. It was argued that "religion, for its full development, demands all our mental powers. ... This drug impairs them. It accordingly must follow, that, in proportion to their derangement, will be the defect of their action; so that, in this sense, it may be said with truth, that the person that uses tobacco, cannot be as good a Christian as he could be without it."--The Review and Herald, December 13, 1853.
As time went on, the objections to tobacco were stated more positively. This is indicated in the following statement, written by Elder James White regarding some who pleaded poverty as a reason for not helping to sustain the Review and Herald:
"They have much leisure time, and perhaps are in the filthy, health-destroying, God-dishonoring practice of using tobacco. Yes, too poor to help a brother send out the bread of heaven to the scattered flock; but have means enough to obtain tobacco, snuff, and tea. Can the Holy Spirit dwell with such men and women? Who dares say, Yes?"--The Review and Herald, July 24, 1855, p. 13.
A few months later an article dealing with tobacco was prefaced with the observation that "the subject of the use of tobacco is engaging the attention of many of our brethren in different places."--Ibid., October 16, 1855.
By this time some were so deeply stirred that they were ready to take drastic action against their brethren who persisted in its use. At a general church meeting held at Morristown, Vermont, October 15, 1855, and attended by delegates from most of the churches in the state, the subject of the use of tobacco by members of the church was introduced. After listening to arguments based upon Scripture, the delegates voted,
"That the use of tobacco by any member is a serious and bitter grief, and greatly lamented by the church; and after such members have been labored with, and properly admonished, as long as duty seems to require, if they do not reform, the church will then deem it their duty to withdraw from them the hand of fellowship."--Ibid., December 4, 1855.
Bold With His Pen
Perhaps some devotees of the weed who read their church paper during the spring of 1856 were somewhat perturbed at the boldness of the position taken by Elder J. N. Andrews, who, in the heading of an article, characterized the use of tobacco as "A Sin Against God." In lifting his voice in protest against the continuance of tobacco-using among those who claimed to be commandment-keepers, he said, in commenting on 1 Corinthians 3:16-18 and 2 Corinthians 7:1:
"Answer before God, would not the use of alcohol, opium, or tobacco, defile the temple of God? And of the three, is not tobacco the most filthy, both in itself and in its use? ...
"Do you indulge in this inexcusable worldly lust? If so, let me beg you to consider that you cannot thus be presented without spot or wrinkle or fault before God. Ephesians 5:27; Revelation 14:5. Deceive not yourself. If you would stand with the Lamb on Mount Zion, you must cleanse yourself from all filthiness of flesh and spirit, and perfect holiness in the fear of God."--Ibid., April 10, 1856.
Steady progress was made in cleansing the company of believers from tobacco, but the work of reform required time and patient education. Elder James White, in June, 1856, estimated that there were probably "no less than one thousand families who have left (or should immediately leave) the use of tobacco and tea." Nevertheless he deprecated the "shameful fact" that "there are those among us" who are "too poor to pay for their paper," but who "contrive to raise the cash to purchase tobacco and tea."--Ibid., May 1, 1856.
The churches in Vermont had evidently found it difficult to enforce their ruling that persistent tobacco-users were to be disfellowshipped, for at the next annual meeting they rescinded their former action and passed the following as a substitute:
"Resolved, that the use of tobacco is a fleshly lust, which wars against the soul; and therefore we will labor in the spirit of meekness, patiently and perseveringly to persuade each brother and sister who indulge in the use of it, to abstain from this evil."--Ibid., March 5, 1857.
In the discussion of the use of tobacco by members of the church some evidently sought to justify its use, citing the words of Christ, "Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth." Matthew 15:11. Elder J. H. Waggoner gave a good answer to this with Scriptural arguments (The Review and Herald, November 19, 1857), but perhaps the most pungent reply was made by a correspondent who said:
"We also feel it a pleasure to heartily sustain the uncompromising course the Review has taken, to suppress the use of that noxious weed, tobacco, among Sabbath-keepers. If any take the ground that it is not that which goes into the man that defiles, but what comes out of him--that is the very reason why we protest against the use of tobacco: for no man can use it without defiling himself, the place he occupies, and also be in danger of defiling those with whom he associates."--Ibid., October 7, 1858.
Constant Instruction
For a period of more than ten years the columns of the Review and Herald were used in an effort to remove this evil from all who claimed to be children of God. The scientific arguments against the use of tobacco were often urged, and from time to time the workers added a word of encouragement to those who were hesitating or who were seemingly unable to overcome the appetite. There were also appeals through the pen of Mrs. Ellen G. White for the believers to "lay aside such hurtful stimulants as tobacco, tea, and coffee," and to put the cost of "those idols" into the "treasury of the Lord."--Testimonies for the Church 1:224, 222.
Little by little the good work was accomplished. But it was not without much patient teaching, line upon line, precept upon precept, that the camp of the believers was finally cleansed. Listen, for example, to the plea of Elder M.E. Cornell, as late as 1858:
"The thought that some among us, who are called brethren, after all that has been written on the subject, should still persist in using the infamous weed, is truly distressing: I can no longer hold my peace; for duty imperatively demands that the servants of God should 'cry aloud and spare not' on this subject."--The Review and Herald, May 20, 1858.
Tea and Coffee Tabooed
God's servants did continue their earnest work for several years. At the close of the publication of a series of eleven long and able articles on tobacco which were from the pen of L. B. Coles, M.D., Elder Uriah Smith, the editor of the Review and Herald, wrote in 1864: "Let none infer from the publication of the present series of articles on tobacco, that our people are especially addicted to this habit. We are happy to know that as a general thing those who were in its use when they embraced the truth, have broken away from the evil. But we cannot be any too thoroughly fortified on this subject, and especially should it be kept before the people, so long as there is the least vestige of the unclean and unchristian habit hanging about any."--Ibid., October 4, 1864.
Although the principal emphasis during these years of effort to cleanse the church was upon tobacco, tea and coffee were frequently mentioned. Not alone had the evil of tobacco been pointed out in the vision of 1848, but also attention was directed to the "injurious effects" of "tea and coffee." In leading the people to reform, leaders emphasized the fact that these common beverages were not only valueless and injurious but also constituted a waste of means. Note the dual basis for the appeal of Mrs. Ellen G. White in a statement published in January, 1854:
"If all would study to be more economical in their articles of dress, depriving themselves of some things which are not actually necessary, and should lay aside such useless and injurious things as tea and coffee, giving to the cause what these cost; they would receive more blessings here, and a reward in heaven."--Early Writings, 121, 122. (Originally published in January, 1854, in Supplement to the Christian Experience and Views of Ellen G. White, 42.)
Only a few days after the publication of the foregoing statement the obligation of another advance step in reform was presented to Mrs. White. This time cleanliness of person and surroundings was called for. In describing a vision given February 5, 1854, she wrote:
"I saw that God was purifying unto Himself a peculiar people; He will have a clean and holy people, a people in whom He can delight. ... I saw that God would not acknowledge an untidy, unclean person as a Christian. His frown is upon such. Our souls, bodies, and spirits are to be presented blameless by Jesus to His Father; and unless we are clean in person, and pure, we cannot be presented blameless to God. I saw that the houses of the saints should be kept tidy and neat, free from dirt and filth and all uncleanness."--E. G. White Manuscript 1, 1854.
Health Preservation and Diet
From cleanliness the vision turns to health preservation and diet: "I then saw that appetite must be denied," she said, and added that all who wish to keep well "must take special care of the health that God has given us." Then, without the reasons stated therefor, certain basic principles were enunciated: "Deny the unhealthy appetite; eat less fine food, eat coarse food, free from grease, and then as you sit at the table to eat you can from the heart ask God's blessing upon the food and can derive strength from coarse, wholesome food."--Ibid.
Emphasis is further placed on the benefits of a simple diet. The readers were admonished to "get food that is plain, and that is essential to our health, free from grease."--Ibid.
Thus step by step the people were led along in progressive reforms of primary importance. Writing retrospectively in 1870, Elder James White spoke of the united and intelligent advance in the health reform in these courageous words:
"The Lord also knew how to introduce to His waiting people the great subject of health reform, step by step, as they could bear it, and make a good use of it, without souring the public mind. It was twenty-two years ago the present autumn, that our minds were called to the injurious effects of tobacco, tea, and coffee, through the testimony of Mrs. White. God has wonderfully blessed the effort to put these things away from us, so that we as a denomination can rejoice in victory, with very few exceptions, over these pernicious indulgences of appetite. ... When we had gained a good victory over these things, and when the Lord saw that we were able to bear it, light was given relative to food and dress."--The Review and Herald, November 8, 1870. Quoted in Counsels on Diet and Foods, 495, 496.
At the close of the year 1870 Elder James White was able to report that at last the reforms inaugurated many years before had been adopted by practically all Seventh-day Adventists, and he thanked God "for such a glorious victory over perverted appetite."--The Health Reformer, December, 1870.
A few months later Elder White wrote again concerning the progressive nature of this reformatory movement, and added: "What a glorious victory our brethren have gained! Having left the use of tobacco in all its forms, thousands of reformed tobacco inebriates among us can now raise their hosannas. ... Those who have found freedom from the tyranny of tea, coffee, and tobacco, enjoy improved health, clearer brains, and more even and buoyant spirits."--Ibid., April, 1871.
With the gaining of the victory over the use of these stimulants and narcotics, the way was now prepared for further reforms.
One of the Earliest Instances
One of the earliest recorded instances of the use by Seventh-day Adventists of rational methods in the treatment of serious illness was during an epidemic of diphtheria in the winter of 1862-63. A local newspaper in Illinois was quoted as saying:
"The diphtheria has been raging throughout the country to an alarming extent, and seems, to a great extent, to baffle the skill of physicians. It is confined almost exclusively to children, and when once under headway, death is almost certain to be the result. It will pass through whole towns, missing scarcely a family, and in some instances whole families of children have been swept away by it."--The Rock Island (Illinois) Argus. Quoted in The Review and Herald, January 13, 1863.
The anxiety of Elder and Mrs. White can be imagined, when, during that same winter, two of their children "were suddenly and severely attacked with sore throat, hoarseness so that they were unable to speak, and high fever." By good fortune, Elder White's attention was called to a current newspaper, in which was printed a letter addressed to the editor by Dr. J.C. Jackson, of Dansville, New York, giving directions for the treatment of diphtheria. (Yates County Chronicle, Penn Yan, New York, January 15, 1863.)
The doctor wrote regarding wrong habits of living and eating, which were contributing factors in causing the disease, and then gave his own method of treatment without drugs. He used methods that could be applied by parents in the home, such as hot baths, cooling packs, moderation in feeding, and that only of liquid foods, copious drinking of soft water, thorough ventilation, rest, and careful home nursing. He claimed that when he could treat the patient before the very advanced stage of the disease, he never lost a case.
The reading of this article led Elder and Mrs. White to decide to follow the directions, giving the treatment at home to their sick children. The results were very gratifying. A few days later Mrs. White was sent for to come to the home of a neighbor, where a six-year-old boy was suffering with the same alarming symptoms that her own children had manifested. Again she gave the treatment recommended by Dr. Jackson, with satisfactory results.
As a Means of Helping Others
That it might be the means of helping others, Elder White then printed the entire article from Dr. Jackson, as first published in the Yates County Chronicle. In an introductory statement he said:
"Diphtheria is making dreadful ravages in our land. It is a much dreaded disease, because physicians so often fail to cure it. If it can be cured by the simple prescription of Dr. Jackson, found in the following article, it is important that the fact should be known."--The Review and Herald, February 17, 1863.
This experience seems to have led Elder White to take a greater interest in passing on from time to time to the readers of the Review and Herald, of which he was then editor, a few articles selected from other journals, giving some simple rules for the maintenance of health--such as proper dress, ventilation, diet, and rest. One such article from Dio Lewis, and three from W.W. Hall's Journal of Health, may be found in the issues for January 20 and in three successive numbers: May 5, 12, and 19.
An examination of the files of the Review and Herald indicates, however, that aside from material discouraging the use of tobacco, tea, and coffee, and these few quoted articles, the subject of health had little place in the periodical prior to the middle of 1863.
At that time, as we shall now record, a sudden impetus was given to health education among Seventh-day Adventists.