Elder James White was not the only Seventh-day Adventist minister whose physical breakdown was indicative of the timeliness of the health reform message. It was a cause for grave concern that during the year ending in the spring of 1866 "instead of an increase of laborers, many of the more efficient ones then in the field" had "been either entirely prostrated or afflicted in some way calculated to dishearten and cripple them."--The Review and Herald, April 17, 1866.
A partial list of those thus afflicted is here mentioned. Elder John Bostwick of Minnesota had died. Elders J.N. Loughborough, D.T. Bourdeau, A.S. Hutchins, J.B. Frisbie, and John Byington, because of their poor health, had been able to do little or no field work during the year. All three children of Elder C.O. Taylor had been taken by death, and also one each in the families of Elders R.J. Lawrence and J.N. Andrews. One child of Elder Nathan Fuller was a subject of constant care, with little prospect of recovery, as the result of complications following an attack of measles.
A Season of Fasting and Prayer
For months neither the General Conference Committee nor the Michigan Conference Committee had been able to meet for counsel because of the sickness, in each case, of two out of the three committee members.
This very serious situation had been preceded by the four difficult years of the Civil War. When that long conflict was ended (in 1865), there was great rejoicing, and the brethren looked forward to a year of encouraging progress in evangelism and in growth of the church membership. They now sorrowfully lamented that "instead of a special rise in the message, the progress of the truth the past year has been no more than ordinary."--Ibid.
Facing such conditions, the General Conference Committee were now setting apart four days as a season of fasting and prayer. From Wednesday, May 9, 1866, till the close of the following Sabbath, they urged that among Seventh-day Adventists business be suspended, and that public meetings be held in the churches during the afternoon of each weekday and twice on the Sabbath "to pour out their supplications before God." In concluding they said:
"Let us cry to the Lord to revive His cause, remove His rebuke from off His people, restore His servants, and lead on the message to its destined victory. ... We have reached a crisis in which it seems that the Lord alone can save us."--Ibid.
The correspondence columns of the church paper indicate that a profound impression was made upon the minds of ministers and laymen during these days of supplication and heart searching. And it was fresh from this experience that four days later the delegates assembled in Battle Creek, Michigan, for the third annual session of the General Conference.
A Call for a Greater Advance
This was an opportune time and occasion for Mrs. White to present to those assembled the instruction which she had received during the vision in Rochester, New York, about four months previous. The general content of her address before the General Conference assembly of 1866 is indicated both in her writings of that time and in the response of the people to the message she bore. Very earnestly she urged the believers to place a higher estimate upon the instruction that had come regarding health principles. She solemnly exhorted the ministry not only to adopt these principles for themselves, but to make them prominent in their work among the churches. Rehearsing the instruction given her in the vision of December 25, 1865, she wrote a few weeks after the conference:
"Ministers and people must make greater advancement in the work of reform. They should commence without delay to correct their wrong habits of eating, drinking, dressing, and working. I saw that quite a number of the ministers are not awake upon this important subject. ... One important part of the work of the ministry is to faithfully present to the people the health reform, as it stands connected with the third angel's message, as a part and parcel of the same work. They should not fail to adopt it for themselves, and should urge it upon all who profess to believe the truth."--Testimonies for the Church 1:466, 469, 470.
She asserted that the work of reform had "scarcely been entered upon yet." Ibid., 485. There were few who were sufficiently aroused to understand "how much their habits of diet have to do with their health, their characters, their usefulness in this world, and their eternal destiny." Ibid., 488, 489. She spoke also of "a much greater work" in this line than was comprehended by anyone as yet. "Men and women must be instructed," she counseled. To climax the appeal she said that Seventh-day Adventists "should have an institution of their own," "for the benefit of the diseased and suffering among us." Ibid., 487, 489, 492.
An Official Response
At the conclusion of Mrs. White's stirring address before the conference assembly, the delegates and others present indicated by a rising vote their acceptance of the counsel and pledged themselves to endeavor to walk in the light. The official action covering this response appears in the conference minutes as follows:
"Whereas, the subject of health is now attracting much attention among us as a people, and we are now learning the great truth that the proper way to avoid disease, or to recover from it, is to adopt correct habits of life, therefore
"Resolved, that this conference request our Brother Dr. H.S. Lay, whom we deem fully competent so to do, to furnish through the Review a series of articles on the health reform.
"Resolved, That we acknowledge the health reform as set forth in the testimony of Sister White, as part of the work of God incumbent on us at this time; and that we pledge ourselves to live in accordance with these principles, and that we will use our best endeavors to impress their importance upon others."--The Review and Herald, May 22, 1866.
These resolutions reveal a profound conviction on the part of those present that the light on health reform was of paramount importance. Not only did the ministers pledge themselves to adopt "correct habits of life," but to assume the work of education in these principles as a "part of the work of God incumbent" on them. To this cause they promised their "best endeavors," and the story of the ensuing year bears witness to their faithfulness in fulfilling these resolutions.
It is frequently the case that men would be better esteemed if judged by their resolutions rather than by their subsequent actions. But in some respects the framers of these resolutions did far more than they specifically pledged themselves to do. One will indeed look through the Review and Herald in vain for the proposed series of articles on health reform by Dr. H.S. Lay. Instead of this, however, the readers of that paper soon saw Dr. Lay's name as editor of a new sixteen-page monthly periodical called The Health Reformer, which was issued at the Western Health Reform Institute in Battle Creek, Michigan.
The two names--The Health Reformer and Health Reform Institute--then added to the vocabulary of Seventh-day Adventists sprang quickly into their speech and their writings. In his prospectus for The Health Reformer, Dr. Lay stated that its purpose was "to aid in the great work of reforming, as far as possible, the false habits of life so prevalent at the present day." It would advocate the cure of diseases, not by a single means, but by the "use of nature's own remedies, air, light, heat, exercise, food, sleep, recreation, etc." It would conscientiously hold up to light the "best methods, so far as ascertained," for maintaining health, in order that man might glorify God in body as well as in spirit, "both of which are equally His, and should be regulated according to His will." "In short," concludes the statement, "we aim to publish a first-class health journal, interesting in its variety, valuable in its instructions, and second to none in either literary or mechanical execution."--The Review and Herald, June 5, 1866.
A Hearty Response from the Field
Such a bold statement as this would indicate either a foolhardy and unwarranted self-confidence or else a profound faith in a divine power that could and would work through feeble instruments and with meager facilities. The future of the enterprise, with its failure or its success, must determine which interpretation is correct. The courage to venture upon such an undertaking can be understood only as we see it as a sequel to the period of fasting and prayer followed by the powerful and convincing message delivered by Mrs. White before the conference.
The announcement of this new health journal brought an encouraging response from the field. We cite Elder D.T. Bourdeau as an enthusiastic spokesman for the ministry, others of whom gave similar expression to their hearty welcome to this new enterprise. His joy and hopeful expectations were penned promptly for the very next issue of the Review and Herald:
"Having had some experience and derived rich benefits in practically carrying out those truths [on health reform], my whole being responds to, and is elated by, the article in the last Review, headed, 'Prospectus of The Health Reformer.' Such a journal as is therein described is just what we need, and can, without exaggeration, be made one of the most interesting and useful health journals in the world."--The Review and Herald, June 12, 1866.
Elder Bourdeau could not base his confidence in the success of the journal upon the support of trained workers in professional health lines. The ministry and lay members must largely bear the responsibility of contributing to the new periodical, and he set before them the following challenge and opportunity:
"To this end, the preachers in the wide field should contribute to its columns. Let others also, who can use their pens, bring in their communications on experience, on interesting facts, or on some of the numerous branches of the health question. Brethren and sisters, another door of usefulness is here opened before us. Let all who can step in and help by their faithful and earnest endeavors and make this journal practical and illustrative, as well as theoretical. Such a journal will give us more room to express our minds on the health reform and will also leave more space in the Review for other subjects."--Ibid.
The Health Reformer
Six weeks later appeared the first number of The Health Reformer, with a two-page introductory article by J.H. Ginley, M.D., and a single-page editorial by Dr. Lay. The remaining articles were contributed by the ministers. Mrs. E.G. White, under the heading "Duty to Know Ourselves," urged that "men and women should inform themselves in regard to the philosophy of health," concluding by saying that "ignorance upon this important subject is sin; the light is now beaming upon us, and we are without excuse if we do not cherish the light and become intelligent in regard to these things, which it is our highest earthly interest to understand."--The Health Reformer, August, 1866.
Other contributors to the first issue of the journal were Elders J.N. Loughborough, D.T. Bourdeau, A.C. Bourdeau, R.F. Cottrell, J.H. Waggoner, and J.N. Andrews. In the second issue the editor wrote a note for the benefit of those who might think that "nobody can talk on health but an M.D., and nobody on theology but a D.D.," and made the following reference to the qualifications of the contributors, with assurance that their writings were checked by professionally qualified practitioners:
"Many have written for The Reformer thus far, whom we hope to retain as permanent correspondents, who are not professionally medical men. But they have been forced by circumstances and their own experience to acquaint themselves more or less with health reform; and they are prepared to speak as advisedly with reference to its great principles as though they could attach to their names all the titles known to the medical profession. To those, however, who must have the magic of an M.D. to inspire confidence, we would say that all these articles are examined professionally and endorsed before they are laid before the reader."--The Health Reformer, September, 1866.
In this same connection the editor apologetically explains, as a reason for certain "deficiencies" in the journal, that "the many labors and cares incident to opening the Western Health Reform Institute have been sufficient to fully occupy both head and hands thus far."--Ibid.
The Western Health Reform Institute
As already mentioned, the name "The Western Health Reform Institute" was chosen for the new health institution that had been called for in the view given to Mrs. White at Rochester, New York, and related by her before the General Conference assembly. Of the initial steps taken to launch this new enterprise, Elder J.N. Loughborough later wrote:
"The question arose, 'How can we, in our condition of limited means, obtain and control a health institution?' Brother James White was at that time in a critical condition of health and could not take upon himself the management of the enterprise; so the matter seemed to fall upon the Michigan Conference Committee, of which I was at that time president. The committee, with a few of the leading members in Battle Creek, counseled and prayed over the matter and said, 'We will pledge to the enterprise, venturing out on what is said in the testimony, though it looks to us like a heavy load for us to hold up.'"--"Sketches of the Past," No. 133, in Pacific Union Recorder, January 2, 1913.
Drawing up a subscription paper, Elder Loughborough went first to J.P. Kellogg, reminding him of the testimony given by Mrs. White and of the decision to establish a health institution. Taking the paper, Brother Kellogg wrote his name in a bold hand, and opposite the figures $500. He assured Elder Loughborough that he would venture this much in the enterprise whether it should succeed or not. "Understand," he said, "that five hundred dollars is a seed to start the institution, sink or swim."--The Medical Missionary, May, 1899, Extra.
Funds Subscribed
With this encouraging beginning, a meeting was called of the members of the church in Battle Creek, and opportunity was given to others to subscribe to the enterprise. Another $500 was pledged by Mrs. E.G. White, and $250 by J.M. Aldrich. Two other pledges for $100, two for $50, and eleven for $25 each brought a total of $1,825 raised at the denominational headquarters.
Elder J.N. Andrews brought the matter before a monthly meeting of the church in Olcott, New York, and the members there pledged $800. Thus, with a start of $2,625 raised in the two churches, the campaign was launched. Circulars were prepared for mailing to each church and to prospective investors, soliciting the purchase of dividend-bearing shares of $25. Each church was requested to call a meeting at which the matter should be presented, with solicitation for cash and pledges. The subscription list was opened in the the Review and Herald for June 19, 1866, with the list of donors in the Battle Creek and Olcott churches, and the progress of the fund was reported weekly.
Elders Loughborough and Andrews were named as leaders of the campaign in the West and East (of the United States) respectively, but it was taken for granted that "all our preaching brethren who were at the late conference here will be prepared to act as agents in this enterprise."--The Review and Herald, June 19, 1866.
Confidence in the success of the undertaking was expressed editorially, it being "so manifestly appropriate at the present time, and in the order of Providence," that doubtless it would be "carried through triumphantly, even if it was necessary to be done by donations" rather than by "a safe investment of means."--Ibid.
Advice was sought of a firm of lawyers in Battle Creek, Michigan, regarding the legal procedure in forming a corporation to hold the property of the Western Health Reform Institute. The brethren were told that the only state law in Michigan under which they could incorporate was one that included mining and manufacturing enterprises, and which made provision for the payment of dividends to stockholders. This fact, together with the natural fear that the raising by donations alone of so large an amount of money as was needed would be difficult among the few Seventh-day Adventists, led to the plan of selling dividend-bearing shares. This arrangement, as we shall see, was soon changed, and the shares were donated outright, except in a few cases where the money was returned to the investors.
A site of five acres was secured in the city of Battle Creek, upon which there stood a good residence building. A few weeks later an adjoining plot of two acres and another cottage were added. Of course it was necessary to reconstruct the buildings and to provide some additional facilities necessary for giving treatments.
At first it was hoped to open the institution by the middle of August, but it was evident that this would be impossible, and the time was extended. The readers of the first copy of The Health Reformer were told that "in addition to the buildings already on the grounds purchased for this institution, we have been obliged to erect a building for a reservoir, bath, dressing, and pack rooms. This is rapidly going forward; and the institution will be open for patients by the fifth of September."--The Health Reformer, August, 1866.
In Harmony With our Faith
In the meantime the work of solicitation of means was proceeding encouragingly. By the middle of August, 1866, Elder Loughborough was able to report that "our people, not only at Battle Creek, but elsewhere" were entering into the enterprise "with commendable zeal." There were some who questioned whether starting such an institution might not be regarded as inconsistent with their faith in the soon coming of Christ. To this Elder Loughborough responded:
"The institution will afford our people an opportunity to learn in the shortest possible time how to apply to themselves those principles which are to fit them to stand at last, like Israel of old, with not one feeble one in all their tribes, and fit us for the coming of our Lord Jesus Christ. Instead of its being a denial of our faith to enter zealously into this work, it is to show that our faith is genuine. This institution itself is to me an evidence of the near coming of Christ--God's people rallying to get rid of those things that blunt their faculties, that they may be clean vessels, all prepared for translation when the Lord comes.
"Then again, look at the haste and earnestness with which this work is being carried forward. Instead of its being a matter which we look to months in the future to establish, it is right here. Ere you have fairly read these lines, the institution is to be in operation. Even the rapidity with which this enterprise is being carried forward is an evidence that it is needful that God's people speedily avail themselves of its benefits."--The Review and Herald, August 14, 1866.
The Institution Opened
At the time appointed the institution was opened for the reception of patients. Dr. Lay and Dr. Phoebe Lamson constituted the medical staff. So with "two doctors, two bath attendants, one nurse (untrained), three or four helpers, one patient, any amount of inconveniences, and a great deal of faith in the future of the institution and the principles on which it was founded" (Medical Missionary, January, 1894) was begun an institution destined to become world famous, and whose cumulative influence cannot be estimated. Under the fitting heading of "A Great Fact Accomplished," Elder White wrote:
"We have only to look back to our Conference in May last, less than four short months ago, for the time when this matter first began to take practical shape among our people. Now we behold an elegant site secured, buildings ready for operation, a competent corps of assistants on the ground, two numbers of a health journal already issued, with a subscription list that has doubled within the past few weeks, a sum bordering on eleven thousand dollars already subscribed for stock in the enterprise, and the institute opened and operations actually commenced. In no enterprise ever undertaken by this people has the hand of the Lord been more evidently manifested than in this thing. And we here enter our record of gratitude for the great fact accomplished, the great step taken in the right direction."--The Review and Herald, September 11, 1866.
Progress in the work of adequate preparation for the giving of treatments was reported during the two months after the formal opening of the institution. A windmill was erected, which was capable, with a moderate breeze, of pumping water from a well to an elevation of eighty feet at "the rate of a barrel in from three to five minutes." Directly over the bathrooms was the receiving tank from which water was drawn into a smaller heating tank and through pipes from both tanks to the bathroom below. This made it possible to temper the water "to any degree of heat required for the various baths to be given." Ibid., October 2, 1866.
Two months after the opening of the institution, Dr. Lay reported its prosperity as "far beyond our most sanguine expectations." Patients had been received from "Canada, Vermont, Rhode Island, New York, Ohio, Indiana, Michigan, Illinois, Wisconsin, and Iowa," and it had become necessary to secure rooms nearby for such as were able to walk a short distance, leaving the rooms in the main building for the accommodation of the more feeble ones. The Health Reformer, November, 1866.
The Greatest Danger
At the inception of this enterprise, at the very time when it was so signally blessed of God, and when the people were enthusiastically rising to its support, there came counsels from a divine source, calling for the maintenance of the high standard that had been adopted at that time. Mrs. White wrote with seeming foresight of the perils of the future, saying:
"I saw that in an institution established among us, the greatest danger would be of its managers departing from the spirit of the present truth, and from that simplicity which should ever characterize the disciples of Christ."--Testimonies for the Church 1:560. (Italics mine.)
"God forbid," she added, that the patients "should ever be disappointed and grieved in finding the managers of the institute working only from a worldly standpoint, instead of adding to the hygienic practice the blessings and virtues of nursing fathers and mothers in Israel."--Ibid., 561.