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7-2014 Ecclesiastical Deadlock: James White Solves a Problem That Had No Answer George R. Knight Andrews University

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Recommended Citation Knight, George R., "Ecclesiastical Deadlock: James White Solves a Problem That Had No Answer" (2014). Faculty Publications. 46. http://digitalcommons.andrews.edu/church-history-pubs/46

This Article is brought to you for free and open access by the Church History at Digital Commons @ Andrews University. It has been accepted for inclusion in Faculty Publications by an authorized administrator of Digital Commons @ Andrews University. For more information, please contact [email protected]. George R. Knight

George R. Knight, EdD, is professor emeritus of church history at Andrews University, Berrien Springs, Michigan, United States.

Ecclesiastical deadlock: James White solves a problem that had no answer

hurch organization was one Of course, some of the founders of James and Ellen White began to of the hardest fought battles what became Seventh-day emphasize that latter definition by in Adventism’s early decades. did not need much help on the anti- late 1853 as they faced the problems CExtending nearly 20 years, organizational front. For James White of a disorganized movement with little the struggle not only eventuated in and Joseph Bates, the stance came direction and no structure above the aspects of church order not suggested naturally, because they had come from congregational level. “It is a lamen- in Scripture but provided a key herme- the Christian Connexion, which had no table fact,” James thundered through neutical principle for deciding other effective church structure above the the pages of the Review and Herald topics not made explicit in the Bible. In congregational level.2 Even Ellen White, in December 1853, “that many of our the process, James White, and many who came from the highly structured Advent brethren who made a timely others, experienced a hermeneutical Methodist Episcopal Church, had seen escape from the bondage of the differ- metamorphosis, a necessary trans- the Babylonianish characteristics of ent churches [Babylon] . . . have since formation that allowed Seventh-day her denomination as ministers were been in a more perfect Babylon than Adventism to develop into a worldwide defrocked for advocating Millerism. They ever before. Gospel order has been too force. Without the change, Adventism sought to silence members who would much overlooked by them. . . . probably still would be a backwater not be quiet on the topic and disfel- “. . . Many in their zeal to come out religious group largely confined to the lowshiped those who disobeyed that of Babylon, partook of a rash, disorderly northeastern and midwestern United hierarchical order—including her own spirit, and were soon found in a perfect States. family, which faced a church trial and Babel of confusion. . . . To suppose What was the issue, and how can lost their church membership in 1843.3 that the church of Christ is free from we learn from it today? It was no accident that the earliest restraint and discipline, is the wildest Sabbatarian Adventists were suspicious fanaticism.”4 Deadlock of the persecuting power of Babylon. James’s wife agreed. Basing her In 1844, George Storrs set forth the They had felt the power of church struc- sentiments on a vision received during basic position for the Adventist struggle tures in a way that was not pleasurable her and James’s eastern tour in the fall over organization when he proclaimed or, they believed, even Christian. of 1852, Ellen wrote that “the Lord has “no church can be organized by man’s But as the Sabbatarians began to shown that gospel order has been too invention but what it becomes Babylon develop their own congregations in much feared and neglected. Formality the moment it is organized.” 1 That proc- the early 1850s, they soon realized that should be shunned; but, in so doing, lamation rang true to a generation of symbolic Babylon had more than one order should not be neglected. There Adventists who had been persecuted meaning in the Bible. Symbolic Babylon is order in heaven. There was order in by their denominations as Millerism could represent not only a persecuting the church when Christ was upon the reached its crest in 1843 and 1844. entity but also confusion. earth, and after His departure order was

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strictly observed among His apostles. order we mean that order in church ordination of deacons, local elders, and And now in these last days, while God association and discipline taught in the pastors. By the mid-1850s, they were is bringing His children into the unity gospel of Christ by the writers of ordaining all three classes.10 of the faith, there is more real need of the New Testament.”7 A few months Gradually, they were strengthening order than ever before.”5 later he spoke of the “perfect system gospel order at the level of the local Even Bates was on board regarding of order, set forth in the New Testament church. In fact, the individual congrega- the need for church order. In harmony by inspiration of God. . . . The Scriptures tion was the only level of organization with his Connexionist background, present a perfect system, which, if of which most Sabbatarians gave much Bates claimed that biblical church carried out, will save the Church from thought. Thus such leaders as Bates order must be restored before the imposters” and provide the ministers could preface an extended article on Second Advent. He argued that during with an adequate platform for carrying “Church Order” with the following the Middle Ages, the “law-breakers” out the work of the church.8 definition: “Church, signifies a particu- “deranged” such essential elements J. B. Frisbie, the most active writer lar congregation of believers in Christ, of Christianity as the and in the Review in the mid-1850s on united together in the order of the biblical church order. God had used church order, agreed with Bates and gospel.”11 the Sabbatarian Adventists to restore White that every aspect of church order But in the second half of the 1850s, the seventh-day Sabbath, and it was needed to be explicitly spelled out in the church-order debate among “perfectly clear” to his mind “that God the Bible. Thus he argued against any Sabbatarians would focus on what was will employ law-keepers as instruments church name except the one given meant for congregations to be “united

That shift was essential to the creative steps in church organization that he [James White] would advocate in the 1860s.

to restore . . . a ‘glorious Church, not by God in the Bible. As he put it, “The together.” At least five issues would having spot or wrinkle.’ . . . . . . is the only name that force leaders, such as James White, to “This unity of the faith, and perfect God has seen fit to give his church.” He look at church organization more glob- church order, never has existed since then referred his readers to such texts ally. The first had to do with the legal the days of the apostles.”6 as 2 Corinthians 1:1 (“the church of God ownership of property—especially the By 1853, the problem was not which is at Corinth”), noting that “it is publishing office and church buildings. seeing the need for church structure very evident that God never designed Other issues included the problems but biblical justification for such a that his church should be called by any of paying preachers, the assignment move. And that need takes us to early other name than the one he has given.” of preachers to work locations, the Adventist hermeneutics. All other names, such as Lutheran, transfer of membership between con- Roman Catholic, and Methodist, were gregations, and the question of how Hermeneutical human inventions and “savors more independent congregations should transformation and the of Babylon, confusion, mixture, than relate to each other. The problems way forward it does” of God’s church. By the same related to the paying and assigning While Bates was clear that the logic, Frisbie implied, along with other of preachers were especially difficult apostolic order of the church needed Adventists, that they should not keep because the Sabbatarians had no to be restored, he made no room for church membership lists since the settled pastors. The issues the young any element of organization not found names of God’s children are recorded movement faced led logically to think- explicitly in the New Testament. James in the books of heaven.9 ing beyond the congregational level. White, at this early period, shared a With their literalistic biblical By 1859, those concerns were similar opinion. Thus, he could write approach to church order, Frisbie joined by others, including the need to in 1854 that “by gospel, or church and others soon began to discuss the extend missionary labor to new fields.

Ministry® JULY 2014 Those issues and others drove James Lord’s, and we had better leave it in his of Babylon than those professing the White to progressively urge the need for hands, he will take care of it.’ ‘Amen,’ Advent faith who reject Bible order. Is a more complex and adequate form of says Love-this-world, Slothful, Selfish, it not high time that we as a people church structure. and Stingy, ‘if God calls men to preach, heartily embrace everything that is “We lack system,” he cried out in the let them go out and preach, he will take good and right in the churches? Is it not Review on July 21, 1859. “Many of our care of them, and those who believe blind folly to start back at the idea of brethren are in a scattered state. They their message;’ while Korah, Dathan system, found everywhere in the Bible, observe the Sabbath, read with some and Abiram are ready to rebel against simply because it is observed in the interest the Review; but beyond this those who feel the weight of the cause fallen churches?”14 they are doing but little or nothing for [e.g., James White], and who watch for As one who had the “weight of the want of some method of united action souls as those who must give account, cause” upon him, James White felt among them.” To meet the situation, and raise the cry, ‘You take too much impelled to take his stand for better he called for regular meetings in each upon you.’ ”13 organization among Sabbatarians. state (yearly in some and four or five White let it be known in the most Castigating those who thought that times a year in others) to give guidance descriptive language that he was sick “all that was necessary to run a train to the work of the Sabbatarians in that and tired of the cry of Babylon every of cars was to use the brake well,”15 he region.12 time that anyone mentioned organiza- firmly believed that in order to get the “We are aware,” he wrote, “that tion. “Bro. Confusion,” he penned, Advent movement moving, it had to these suggestions, will not meet the “makes a most egregious blunder in organize. That task he would pursue minds of all. Bro. Over-cautious will be calling system, which is in harmony with full vigor between 1860 and 1863. frightened, and will be ready to warn with the Bible and good sense, Babylon. Meanwhile, James’s strategic place his brethren to be careful and not ven- As Babylon signifies confusion, our err- in the Sabbatarian movement had ture out too far; while Bro. Confusion ing brother has the very word stamped given him perspective that not only will cry out, ‘O, this looks just like upon his own forehead. And we venture separated him from the reasoning pro- Babylon! Following the fallen church!’ to say that there is not another people cesses of many of his fellow believers Bro. Do-little will say, ‘The cause is the under heaven more worthy of the brand but had transformed his own thinking.

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JULY 2014 Ministry® George R. Knight

Three points White raised in 1859 are of one much more pragmatic. Why, we “Now it is perfectly right to leave special importance. might ask, did he make such a move the sun, moon and stars with the Lord; while others among the Sabbatarian also the earth with its revolutions, the Three hermeneutical ministers remained rooted in their ebbing and flowing of the tides. . . . But principles biblical (or, more accurately, unbibli- if God in his everlasting word calls on First, he had moved beyond the bib- cal) literalism? The difference probably us to act the part of faithful stewards lical literalism of his earlier days, when had to do with the fact that he felt of his goods, we had better attend to he believed that the Bible must explic- the bulk of the responsibility for the these matters in a legal manner—the itly spell out each aspect of church Sabbatarian movement and, thus, had only way we can handle real estate in organization. In 1859, he argued that to make sure that it prospered in its this world.”20 “we should not be afraid of that system mission in the real world. On April 26, James White made a which is not opposed by the Bible, and much more extensive reply to Cottrell, is approved by sound sense.”16 Thus he A legal issue arguing that as long as “we are stew- had come to a new hermeneutic. He A second round in the herme- ards of our Lord’s goods here in the had moved from a principle of Bible neutical struggle took place when, in land of the enemy, it is our duty to interpretation that held that the only February 1860, James White raised conform to the laws of the land neces- things Scripture allowed were those the question of incorporating church sary to the faithful performance of our things it explicitly approved to a herme- property so that it could be legally stewardship, as long as human laws neutic that approved of anything that held and insured. He refused to sign do not oppose the divine law.” White, did not contradict the Bible and good notes of responsibility for individuals significantly, also raised again the sense. That shift was essential to the who desired to lend their money to the hermeneutical argument that he had creative steps in church organization publishing house. Thus, the movement used against the biblical literalists in that he would advocate in the 1860s. needed to hold church property in a 1859. Acknowledging that he could find That revised hermeneutic, however, “proper manner.”18 no plain text of Scripture for holding put White in opposition to Frisbie, R. F. White’s suggestion called forth a property legally, he pointed out that Cottrell, and others who continued to vigorous reaction from R. F. Cottrell—a the church did many things for which it maintain a literalistic approach that corresponding editor of the Review could find no Bible text. He then moved demanded the Bible should explicitly and the leader of those opposed to on to Jesus’ command to let “your light spell out something before the church church organization. Recognizing that so shine before men,” pointing out could accept it. In response, White noted a church could not incorporate unless that He did “not give all the particulars that nowhere in the Bible did it say that it had a name, Cottrell wrote that how this shall be done.” At that point, Christians should have a weekly paper, he believed “it would be wrong to he wrote that “we believe it safe to be a steam printing press, build places of ‘make us a name,’ since that lies at the governed by the following RULE. worship, or publish books. He went on foundation of Babylon.” His suggestion “All means which, according to to argue that the “living church of God” was that Adventists needed to trust in sound judgment, will advance the needed to move forward with prayer the Lord, who would repay them for cause of truth, and are not forbidden and common sense.17 any unjust losses at the end of time. by plain scripture declarations, should White’s second point involves a “If any man proves a Judas, we can be employed.”21 With that declara- redefinition of “Babylon.” The earliest still bear the loss and trust the Lord.”19 tion White placed himself fully on the Adventists had approached the concept The next issue of the Review platform of a pragmatic, common sense in relation to oppression and applied saw a spirited response from White, approach to all issues not definitely it to the existing denominations. As who expressed himself “not a little settled in the Bible. Ellen White sup- we saw above, White reinterpreted it surprised” at Cottrell’s remarks. ported her husband in his struggle with in terms of confusion and applied it He pointed out that the publishing Cottrell.22 to his fellow Sabbatarians. By 1859, office alone had thousands of dollars The hermeneutical struggle, his goal had advanced to steering the invested “without one legal owner.” renewed in October 1860 as the Advent cause between the twin pitfalls “The Devil is not dead,” he asserted, property difficulty, came to a head at of Babylon as oppressor and Babylon and under such circumstances he a conference James White called in as confusion. knew how to shut down the publishing Battle Creek in order to discuss the White’s third point concerned mis- house. problem along with the related issues sion. Sabbatarians must organize if White went on to claim that he of legal incorporation and a formal they were to fulfill their responsibility regarded “it dangerous to leave with name, a requirement for incorporation. to preach the three angels’ messages. the Lord what he has left with us, and Between September 29 and October 2, Thus, between 1856 and 1859, White thus sit down upon the stool of do 1860, delegates from at least five states shifted from a literalistic perspective to little, or nothing. discussed the situation in detail. All

Ministry® JULY 2014 agreed that whatever they did should Conclusion Pub. Assn., 1945), 97. be according to the Bible but disagreed Though these issues concerned 6 Joseph Bates, “Church Order,” Review and Herald, Aug. 29, 1854, 22, 23. over the hermeneutical issue of whether church organization, something much 7 James White, “Gospel Order,” Review and Herald, Mar. 28, 1854, something needed to be explicitly more basic and important was at stake: 76. mentioned in the Bible. James White, as hermeneutics. 8 James White, “Church Order,” Review and Herald, Jan. 23, 1855, usual, argued that “every Christian duty The early 1850s found all of the 164. is not given in the Scriptures.”23 That Sabbatarians in a literalistic, proof- 9 J. B. Frisbie, “Church Order,” Review and Herald, Dec. 26, 1854, 147. 10 See George R. Knight, “Early Seventh-day Adventists and essential point had to be recognized texting frame of mind. Without an Ordination, 1844–1863,” in Nancy Vyhmeister, Women in Ministry: before they could make any progress explicit text on a topic, they would not Biblical and Historical Perspectives (Berrien Springs, MI: Andrews toward legal organization. Gradually, and could not move forward. University Press, 1998), 101–14. as the various problems and options By revising his hermeneutics, 11 Bates, “Church Order,” 22. 12 James White, “Yearly Meetings,” Review and Herald, July 21, 1859, surfaced, the majority of the candidates James White found his way out of this 68. accepted White’s hermeneutical rule. trap. He had come to realize that “we 13 Ibid. The October 1860 conference should not be afraid of that system 14 Ibid. accomplished several main goals. The which is not opposed to the Bible, and 15 Ibid. first involved the adoption of a constitu- is approved by sound sense.”25 With 16 Ibid. 17 Ibid. tion for the legal incorporation of the that hermeneutical breakthrough, he 18 James White, “Borrowed Money,” Review and Herald, Feb. 23, publishing association. The second was provided the means by which he and his 1860, 108. that “individual churches so . . . orga- wife could guide the young movement 19 R. F. Cottrell, “Making Us a Name,” Review and Herald, Mar. 22, nize as to hold their church property or into a mission to the entire world. 1860, 140, 141. 20 James White, “Making Us a Name,” Review and Herald, Mar. 29, church buildings legally.” James White, 1860, 152. 1 George Storrs, “Come Out of Her My People,” Midnight Cry, Feb. 15, still fighting the hermeneutical battle 21 James White, “Making Us a Name,” Review and Herald, Apr. 26, 1844, 238. with the proof-texters, twice called 2 See George R. Knight, Organizing to Beat the Devil: The 1860, 180–82. the objectors to produce “one text of Development of Adventist Church Structure (Hagerstown, MD: 22 Ellen G. White, Testimonies for the Church, vol. 1 (Mountain View, scripture to show that this is wrong.” Review and Herald Pub. Assn., 2001), 15–18. CA: Pacific Press Pub. Assn., 1948), 211. 23 James White, “Business Proceedings of B. C. Conference,” Review Not being able to find such a passage 3 Arthur L. White, Ellen G. White: The Early Years, 1827–1862 (Washington, DC: Review and Herald Pub. Assn., 1985), 43, 44. and Herald, Oct. 16, 1860, 169. or to match his logic, the objectors 4 James White, “Gospel Order,” Review and Herald, Dec. 6, 1853, 173. 24 Ibid., 170, 171. surrendered and the motion carried.24 5 Ellen G. White, Early Writings (Washington, DC: Review and Herald 25 James White, “Yearly Meetings,” 68.

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Finishing what was started Almost 500 years have elapsed Our world today is not much since the 33-year-old German different from that of 1517. As in monk nailed his humble, but Luther’s day, clergy corruption still exhaustive, 95 Theses to the door of exists today. As in Luther’s day, beliefs the castle’s church in Wittenberg, contrary to God’s Word spiritually bulletin boards of our communities, Germany. He had no inkling on that enslave the masses, and the vast a reformation even greater than Saturday, October 31, 1517, that majority are slow to make any move Luther’s will sweep the earth, his list of grievances would launch a to extricate themselves from false culminating in the return of our Lord movement unprecedented in history, systems and teachings. As in Luther’s and Savior, Jesus Christ. with billions following his lead in day, today some who know better and protesting an unbiblical system and should be leading the deceived into advancing in a clearer understanding the light of truth do not take so bold —Benjamin Baker, PhD, is assistant of God’s will. All of us still trying to a stand as to arrest people’s attention archivist for the Archives, Statistics, extricate ourselves from the bondage and cause them to act. and Research Office of the General of tradition and practices that do But just as Luther began the Conference of Seventh-day Adventists, not align with the Bible and to help Reformation, so we are to finish it. Silver Spring, Maryland, United States. others do so are spiritual heirs of The scope of our task is daunting, Martin Luther. but if each of us nails our lists to the

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