Printed in the Review and Herald, March 12, 1936
The knowledge of the magnitude of the task before the Sabbath-keeping remnant was at first mercifully hid from their eyes, and was only gradually opened before them as they grew in strength. In their earliest years, the expectation of the imminence of the coming of Christ stirred them to activity in missionary efforts, each in his neighborhood or sphere of influence, but they had no conception of a world-wide organized effort such as we see today carried on by Seventh-day Adventists.
A Poorly Supported Ministry
In various places, men especially fitted for public ministry would leave their homes, and striking out by faith, would travel from place to place, earnestly preaching the Sabbath reform and the second coming of Christ. They worked mostly without direction or plan, and there was no regular support. Each one was dependent upon his own resources and the uncertain benevolence of those to whom he ministered.
James White's soul was stirred as he saw the difficulties encountered by those who were willing and able to give all their strength to the preaching of the message. Earnestly did he plead their cause as he went out to visit among the churches, and as he addressed the believers through the columns of the Review. Not always were these appeals general, many times they were specific. Himself leading out in an offering, he would make a public call for a fund of from fifty to one hundred dollars to help some minister who otherwise must leave the ministry for a time, and labor with his hands.
Viewing the many openings for pastoral and evangelistic work, and noting the scanty inducements for men qualified to act as preachers to use their talents in the cause, he wrote in 1858:
"Repeated disappointments are saddening and discouraging our preachers. They have generally moved out expecting to be sustained by their brethren in their arduous work, but their brethren have often failed to do their duty. They have looked on apparently unmoved, and have seen one after another of our preachers break down in health through overlabor, and deprivation for want of means while they have continued to hug their earthly treasures to their hearts. Disappointment has been the sad lot of our preachers, and now several of them are much sunken down under poverty, broken-down health, and discouragement."--Review and Herald, April 8, 1858.
Under such circumstances, he questioned whether the preachers should continue to carry the burdens they were bearing, which ought to be borne by the church. He counseled them:
"Let the brethren feel the responsibilities which justly rest upon them. Spare your strength and health. When the church furnishes tents, tent masters, and help enough and means to sustain the enterprise, then you 'Preach the word.' God does not require you to enfeeble your constitution in overlabor in that which is not your calling."--Ibid.
The Adoption of Systematic Benevolence
A broad plan for united action in the financial support of the cause was inaugurated at a church meeting held in Battle Creek on the evening of January 16, 1859.Those present were burdened because while some of the brethren were giving beyond their real ability, others gave little or nothing. The assembled brethren recognized the need for a plan in which all church members should participate, each according to his ability, thus assuring an adequate support for the cause.
Among those present was J. N. Andrews, from Waukon, Iowa. After the matter was discussed, he and James White and J. B. Frisbie were asked to prepare an address on "Systematic Benevolence" founded upon the declarations of Holy Scripture, that might be presented to brethren everywhere through the Review.
The report of this committee was soon published in the form of "An Address From the Church of God at Battle Creek to the Churches and Brethren and Sisters in Michigan." It set forth the Scriptural basis for giving to the cause of the gospel, and showed that such gifts should be bestowed willingly, equitably, liberally, regularly, and systematically. It proposed that in harmony with the plan outlined by the apostle Paul in 1 Corinthians 16:2, the following measures be adopted by every church:
"1. Let each brother from eighteen to sixty years of age lay by him in store on the first day of each week from five to twenty-five cents.
"2. Each sister from eighteen to sixty years of age lay by her in store on the first day of each week two to ten cents.
"3. Also let each brother and sister lay by him or her in store on the first day of each week from one to five cents on each and everyone hundred dollars of property they possess."--Review and Herald, Feb. 3, 1859.
The sums thus raised were to be collected each month by one chosen for the purpose, and disbursed in harmony with the desires of the local church or company.
After discussion and prayerful consideration, the plan was unanimously adopted by the church at Battle Creek. J. P. Kellogg was chosen collector and treasurer, and James White corresponding secretary, to write to the brethren in other places regarding this system of raising money for the cause.
A canvass of the church resulted in obtaining forty-six signatures to the plan, each donor cheerfully stating a sum that he would give. The property owned by the entire church membership was estimated at $9,600, mostly in small houses and lots. Of this amount, those who collectively owned $5,400 chose to pay two cents a week for each hundred dollars'worth of property; the other property owner» pledged at the rate of one cent a week for each one hundred dollars of valuation. Others, who owned no property, pledged various amounts ranging from two to ten cents a week.
The plan and the growth of its popularity and its results in providing means for the support of the ministers, were spoken of week by week in the Review. It met with favor almost everywhere. Elder White, who saw great possibilities in united action in giving, declared:
"We hope to hear from the brethren in other States as well as Michigan on the subject of systematic benevolence. If we are not greatly mistaken, this is just the thing at this time when our efforts to spread the truth should be greatly increased."--Review and Herald, Feb. 10, 1859.
A few weeks later he wrote of the encouraging responses being received from the field, stating that the few objections raised "are of such a trifling nature that we have not noticed them." He estimated that at least $15,000 annually might be raised "if all the friends of present truth would come up to the work, and do in proportion to numbers and property with the Battle Creek church."--Review and Herald, March 31, 1859.
Of the beneficial results of "Systematic Benevolence" as it was developed, Elder Loughborough wrote, after it had been in operation about two years:
"It seems to me that as far as means are concerned, this plan has been the salvation of the cause of present truth from bankruptcy. In places where, before the adoption of this plan, the brethren thought they could scarcely take care of themselves and did comparatively nothing for the support of the cause, we see them now stating that their systematic benevolence amounts to over $100 a year."--Review and Herald, June 18, 1861.
A Plea for Annual Conferences
In those days, the Review and Herald was the chief agency for unifying the faith and the Christian endeavor of the scattered believers. It contained reports of the successes of the "messengers," and letters from the scattered ones. It was the mouthpiece for all the leaders in the work. Advanced movements may usually be traced from their beginnings in some editorial or article in the Review.
One such editorial by James White, written in the summer of 1859, told how the yearly conferences held at Battle Creek had greatly benefited the work in Michigan, and urged that in each State where members were sufficient, one or more annual meetings be held, at which time aggressive, united work might be planned. Of the need for better organization, he said in this article:
"We lack system. ... Many of our brethren are in a scattered state. They Observe the Sabbath, read with some interest the Review, but beyond this they are doing but little or nothing for want of some method of united action among them."--Review and Herald, July 21, 1859.
For about two years prior to this, there had been advancement toward local church order. Elders and deacons had been chosen in many places. Questions of church discipline and standards had been discussed, and various conclusions reached in different localities. But there was no unified policy. Conduct that might be permitted in some churches, would in other places furnish occasion to disfellowship.
More and more the need of uniform action was apparent, and so in this plan for yearly meetings in each State, he continued:
"It is time that all do something to add to the strength of this cause. Its enemies are many and active, and its friends should be awake and zealous. Then let the scattered friends of the cause of Bible truth be assembled in their localities yearly, to learn their present position and duty, and be cheered on to vigorous action."--Ibid.
Regarding the reception which he thought this proposal would receive, he said:
"We are aware that these suggestions will not meet the minds of all. Brother Overcautious will be frightened, and will be ready to warn his brethren to be careful and not venture out too far; while Brother Confusion will cry out, 'O this looks just like Babylon! Following the fallen church!' Brother Do-little will say, 'The cause is the Lord's, and we had better leave it in His hands. He will take care of it.' 'Amen,' say Love-this-world, Slothful, Selfish, and Stingy. 'If God calls men to preach, let them go out and preach. He will take care of them, and those who believe their message;' while Korah, Dathan, and Abiram are ready to rebel against those who feel the weight of the cause, and who watch for souls as those who must give account, and raise the cry, 'Ye take too much upon you. ."--Ibid.
Clear, logical replies were given to these opposing arguments. "Brother Overcautious" was likened to "the brakeman who supposed that all that was necessary to run a train of cars was to use the brake well." while "Brother Confusion" was said to have the very word "Babylon" stamped upon his forehead. Pointedly, James White met the fears of some that "organization" would necessarily prove to be a step toward "Babylon." Of this he says:
"It is too late to be afraid of gospel order merely because others have gone into the creed business; too late to run off the bridge on one side, simply because the water roars on the other."--Ibid.
"There are two extremes which should be shunned; one is for human wisdom alone to combine its feeble strength to carry on the work of God; the other is to leave with God what He has left with us, and sit down with the idea of waiting for special providences before moving. If such move at all, it is independent of the views and feelings of others, each individual constituting an independent church."--Ibid.
In the latter part of the year, 1859, Elder White filled a number of appointments in New York and New England, and at nearly every meeting, resolutions were passed approving the "doings of the Battle Creek Conference on the subject of systematic benevolence," and of the plan followed in Michigan of holding yearly conferences.
Business Difficulties
In response to an appeal for loans to the office of publication, a sister in Vermont sent to Elder White one hundred dollars, enclosing a note to be signed for the amount lent. When she received the note bearing the signature of the "Advent Review and Sabbath Herald Office," she returned it, insisting that it be signed by James White. This he refused to do, and after some correspondence the note was returned and the money sent back to the lender.
This incident led to a public statement in the Review, frankly setting forth the risk run by those who lent money to the office. Elder White stated clearly his position as agent, acting only by direction of the publishing committee. He positively refused to be held responsible for loans that were made to the cause, representing the church at large. He stated also that the Review office buildings were uninsured, and that money lent to the office would be accepted only at the owner's risk. He said further:
"We hope, however, that the time is not far distant when this people will be in that position necessary to be able to get church property insured, hold their meeting houses in a proper manner, that those persons making their wills, and wishing to do so, can appropriate a portion to the publishing department. Till this can be brought around, we must do the best we can; but we wish it distinctly understood that we bear no individual responsibility in the matter."--Review and Herald, Feb. 23, 1860.
Preachers and leading brethren were asked to give attention to the difficulty, and if any should object to the suggestions looking to necessary steps for the church to hold property, he was urged to outline a plan upon which it might be proper to act.