Testimonies to Ministers and Gospel Workers

Appendix Notes

Page 23. Pamphlets denouncing the S.D.A. Church as Babylon: Reference is made to a pamphlet entitled, “The Loud Cry of the Third Angel's Message,” published by a Seventh-day Adventist lay member, Mr. Stanton, in the year 1893. This man, in his study of the Bible and the testimonies, focused his attention primarily on the messages of reproof and rebuke, forgetting that God had said that “as many as I love, I rebuke and chasten.” Revelation 3:19. He concluded that the testimonies of reproof constituted a message of rejection, and that those who would join in sounding the loud cry must withdraw from the Seventh-day Adventist Church. The church, he asserted, had become Babylon, and those who would finish God's work in the earth and meet their Lord in peace must separate from the body. TM 521.1

An ardent disciple, Mr. W. F. Caldwell, was dispatched to Australia to carry the message to that land and to visit Mrs. White, who, it was supposed, would join their forces of “reform.” Arriving in Australia, he discovered that while he had been crossing the Pacific to Australia, a testimony was on its way from New Zealand to America specifying the message of the “Loud Cry” tract as “one of the delusions designed to create confusion among the churches,” and stating in the clearest language that “if you are teaching that the Seventh-day Adventist Church is Babylon, you are wrong.” See the full letter on pages 58-62. Mrs. White met this misleading teaching in a series of articles in the Review and Herald entitled “The Remnant Church Not Babylon,” now comprising pages 32-62 of this volume. This offshoot movement had but a very short life. TM 521.2

Page 26. First-day Adventists: Those who united in sounding the first and second angels’ messages in the great advent awakening of the 1840's, but who rejected the third angel's message with its Sabbath truth, yet nonetheless continued to espouse the advent hope, are referred to by Mrs. White and by other early Sabbath-keeping Adventists as “nominal Adventists” or “First-day Adventists.” Following the disappointment in the autumn of 1844, when Christ did not come as was expected, the adventists divided into several groups. The principal survivors today are the Advent Christian Church, a small body, and Seventh-day Adventists. Relatively few among the Adventists immediately following the disappointment, maintained their confidence in the fulfillment of prophecy in 1844. But those who did stepped forward into the third angel's message with its seventh-day Sabbath. TM 521.3

Page 27. Systematic Benevolence: In 1859 the leading brethren among the Sabbath-keeping Adventists came to see the necessity of a systematic plan of supporting the work of God, and from a conference at which this matter was studied, there came recommendations: TM 522.1

“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. TM 522.2

“2. Each sister from eighteen to sixty years of age lay by her in store on the first day of each week from two to ten cents. TM 522.3

“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 every $100 of property they possess.”—The Review and Herald, February 3, 1859, 84. Adopted by the General Conference, June 4, 1859. TM 522.4

As further clarification of involvements of point 3, James White, in the Good Samaritan of January, 1861, explained: TM 522.5

“We propose that the friends give a tithe, or tenth of their income, estimating their income at 10 percent on what they possess.” TM 522.6

In The Review and Herald, April 9, 1861, James White explained how the brethren in Michigan applied this. TM 522.7

“They regard the use of their property worth the same as money at 10 percent. This 10 percent they regard as the increase of their property. A tithe of this would be 1 percent, and would be nearly 2 cents per week on each $100, which our brethren, for convenience sake, are unanimous in putting down.” TM 522.8

Thus systematic benevolence embodied freewill offerings and a tithe reckoned on what would be considered a fair income from property held. The method of reckoning the tithe was, in the year 1876, discerned to be actually one tenth of the income to the individual from whatever source it might come, and this led to a concept which would reach out to a much larger number than those who were property holders. A pamphlet entitled “Systematic Benevolence, or the Bible Plan of Supporting the Ministry,” published in 1878 by the Seventh-day Adventist Publishing Association, states the matter concisely in a question and an answer: TM 523.1

“‘How much ought I to give for the support of the gospel?’ TM 523.2

“‘After carefully viewing the subject from all points, we answer, A tithe of all our income.’” TM 523.3

Page 32. Pamphlet issued by Brother S: See Appendix Note for page 23. TM 523.4

Page 41. The one object on earth dear to the heart of God (see also page 49): this assuring message from the pen of Ellen White was repeated by her on several later occasions: TM 523.5

“We should remember that the church, enfeebled and defective though it be, is the only object on earth on which Christ bestows His supreme regard. He is constantly watching it with solicitude, and is strengthening it by His Holy Spirit.”—Manuscript 155, 1902 (November 22, 1902). Published in Selected Messages 2:396. TM 523.6

“Trust to God's guardianship. His church is to be taught. Enfeebled and defective though it is, it is the object of His supreme regard.”—Letter 279, 1904 (August 1, 1904). Published in Selected Messages 2:396. TM 523.7

“Nothing in this world is so dear to God as His church. With jealous care He guards those who seek Him. Nothing so offends God as for the servants of Satan to strive to rob His people of their rights. The Lord has not forsaken His people.”—Letter 136, 1910 (Nov. 26, 1910). Published in Selected Messages 2:397. TM 524.1

Page 57: Eli Curtis: On April 21, 1847, Ellen G. White addressed a letter to Eli Curtis, answering a number of questions which he asked concerning certain of his theological views. The body of her letter was published by James White in May, 1847, in A Word to the Little Flock, 11, 12 (currently available). Mr. Curtis is also referred to in Selected Messages 1:60, 61. TM 524.2

Page 58. Letter to Brother S: Another letter dealing with this subject, addressed to Mr. Caldwell, an ardent disciple of Mr. Stanton and one who journeyed to Australia to carry the new message of “the loud cry” of the third angel to Ellen White and to solicit her support in the movement, is published in Selected Messages 2:63-71. TM 524.3

Page 64. Manifestation of the Holy Spirit condemned as fanaticism: In 1893 the Spirit of God was poured out in a marked manner at the General Conference session in Battle Creek, and at the college. Unfortunately there were some who felt that this was an indication of fanaticism. See Selected Messages 1:130, 131, for another reference to this experience. TM 524.4

Page 76. The spirit which ran riot at Minneapolis: The background of the 1888 General Conference held at Minneapolis, and its aftermath, is traced briefly in the historical foreword. This forms the basis for a better understanding of this and other statements in Testimonies to Ministers touching on the experience at Minneapolis. TM 524.5

Page 76. Publishing institution at Battle Creek and unrighteous practices: This and other statements relating to the publishing house at Battle Creek should be read in the light of situations which existed there in the 1890's, as described in the Historical Foreword. TM 524.6

Page 78. One institution seeking to control other institutions: The reader is directed to the Historial Foreword for the background of institutional relationships as they existed in the early and middle 1890's, and to steps which were undertaken at that time to consolidate various Seventh-day Adventist institutions into one working organization. TM 525.1

Page 79. Minneapolis meeting: See explanation in Historical Foreword. TM 525.2

Page 83. Bicycle race: See also page 398. In 1895, Ellen White was given a view of happenings in Battle Creek. Among other scenes which passed before her was one involving bicycles used in racing, and a strife for the mastery. See Testimonies for the Church 8:51, 52. At the time this scene was presented, the bicycle was not known as an economical means of transportation, but was rather a rich man's toy. Bicycles were being purchased by our young people in Battle Creek, not to provide needed transportation to work or school, but rather as a demonstration of superiority, for show, and in the seeking of supremacy. The young people were mortgaging their incomes for months in advance to buy what was then an expensive piece of equipment to be so used. Within a few years’ time, the bicycle became a useful and inexpensive means of transportation. TM 525.3

Page 89. Light despised by some: See statement regarding the message of righteousness by faith in Historical Foreword. TM 525.4

Page 91. Message sent through Elders Waggoner and Jones: See statement regarding the message of righteousness by faith in Historical Foreword. TM 525.5

Page 96. Those who have stood for years resisting light: See statement regarding Minneapolis experience in Historical Foreword. TM 526.1

Page 117. Book published by Elder Haskell: The reference here is to a book entitled The Story of Daniel the Prophet, published in 1901 by Elder S. N. Haskell. It is a volume of 340 pages presenting a brief comment on the prophecies of Daniel. This statement by Mrs. White was penned in the year 1902. Three years later Elder Haskell published a companion volume entitled, The Story of the Seer of Patmos, commenting on the book of Revelation. TM 526.2

Page 146. Sensuality, licentiousness, and adultery: The minister is not free from subtle temptation. In fact, the minister often becomes the special point of Satan's attack. Sensuality, licentiousness, and adultery are presented as among the sins committed by those who bear the message. But on page 153, Ellen White indicates that it was “some” who were not true. These references are grossly misused if it is assumed that the rebuke applies to the ministry generally. It must be remembered that there was a Judas among the twelve. The warnings stand forth that each may guard his own personal experience and that this condition shall not exist. TM 526.3

Page 160. Ministerial institutes: The institutes referred to here were held quite frequently in the late 1880's and early 1890's, sometimes extending over quite a period of time. Reference on page 401 indicates that such institutes were quite necessary following the General Conference of 1888, that our workers might be properly instructed and indoctrinated in those truths which they were presenting to the people. TM 526.4

Page 197. Receiving gifts from Gentiles or heathen: See also pages 202, 203. In the latter part of 1893, Elder A. T. Robinson, leading out in the work of the church in South Africa and wishing to secure land for the establishment of a mission among the natives, arranged for an interview with Cecil Rhodes, premier of Cape Colony and head of the British South African Company operating in Mashonaland. Rhodes was especially pleased with the plan outlined for operating a mission among the natives of that country, and handed to Elder Robinson a sealed letter addressed to Dr. Jemison, secretary of the company, to be given to him in Bulawayo. The brethren went to Bulawayo expecting to purchase land, and did not know until Jemison told them that Rhodes had ordered him to give them all the land they wanted. A tract of twelve thousand acres was selected, and this became the site of the Solusi Mission, the first one operated by the denomination among non-Christian peoples. A knowledge of this gift created considerable concern among certain leading brethren at Battle Creek, who feared that to accept it would be a violation of the principles of the separation of church and state. As the matter was discussed at the General Conference session of 1895, action was taken: TM 526.5

“That we ought not as a denomination either to seek or to accept from any civil government, chief, ruler, or royal chartered company, supreme, local, or otherwise, any gift, or donation, concession, grant, either of land, money, credit, special privilege, or other thing of value, to which we are not in common with all others justly entitled as men without any reference to our religious profession or religious work.” TM 527.1

This was followed by another action: TM 527.2

“That in harmony with this resolution that the General Conference Association be instructed to pay an appropriate amount for all government land that may be secured in Africa or elsewhere.”—The General Conference Bulletin, February 21, 1895, 283. TM 527.3

The Foreign Mission Board ratified this action by recording that: “The lands secured from the government shall be purchased and not received as a grant.” Before this action could be implemented, however, on January 30, 1895, Ellen G. White wrote a communication from Australia in which she indicated: “With respect to the propriety of receiving gifts from Gentiles or the heathen,” “what they would give, we should be privileged to receive.” The next day she wrote the article appearing on pages 200-203, pointing out that certain “leading men” were “taking extreme positions.” In the light of these two communications from Ellen White, the action of the General Conference session was never implemented. TM 527.4

Page 200. Movements to pay taxes on the sanitarium and tabernacle: At the General Conference session of 1893 the following action was taken: TM 528.1

“Whereas in view of the separation which we believe should exist between the church and the state, it is inconsistent for the church to receive from the state pecuniary gifts, favors, exemptions, on religious grounds; therefore resolved that we repudiate the doctrine that church or other ecclesiastical properties should be exempt from taxation and further, resolved, that we use our influence in securing the repeal of such legislation as grants and exemptions.”—The General Conference Bulletin, March 5, 1893, 475. TM 528.2

The E. G. White communication of January 31, 1895, giving counsel in this matter, was accepted by the leaders of the church as instruction which should guide in the matter of our relation to the paying of taxes on tax-free church property. TM 528.3

Page 212. Everything not to center at Battle Creek: See Historical Foreword. TM 528.4

Page 266. Rural health retreat: This institution, the second sanitarium established among Seventh-day Adventists, was located in Northern California near Saint Helena. Later it was known as the Saint Helena Sanitarium, and today as the Saint Helena Sanitarium and Hospital. TM 528.5

Page 280. Rule-or-ruin system: See Historical Foreword. TM 528.6

Page 291. Consolidation: At the General Conference sessions of 1889 and 1891, actions were taken to consolidate the publishing interests of the denomination. The plan was not only to place the interests of the publishing work in one organization, with headquarters in Battle Creek, but also to consolidate the educational and medical work carried on by Seventh-day Adventists. See Historical Foreword for the background of the moves in this direction. TM 529.1

Page 331. The present financial controversy: This communication addressed to the General Conference session of 1897 and written in December, 1896, related to the issues of the presidential campaign of William Jennings Bryan. Bryan was agitating certain monetary policies which he and his supporters felt held great promise. Some Seventh-day Adventists became involved in the issues. In her counsels Mrs. White repeatedly emphasized that our work was that of proclaiming the third angel's message, and that Seventh-day Adventists, as a separate and peculiar people, should not become involved in political questions. TM 529.2

Page 342. Attitude toward the Testimonies: The statement that some who stood as counselors had declared “that they would not receive the testimonies given” highlights the situation which existed in the mid-1890's as described in the historical foreword. However, at the General Conference session of 1901, more men who were firm in their confidence in the Spirit of Prophecy were drawn into positions of leadership. TM 529.3

In the opening session of that conference, after Ellen White had called for a reorganization of the work of the church, A. G. Daniells, who had been in Australia for many years, and who at this conference was to become the leading officer of the church, made his position clear when he stated, “We all feel that our only safety lies in obedience, following our great Leader.... If we walk in the light we have, go just as far as we can today, God will give us further light; He will bring us out of bondage into glorious liberty.”—General Conference Bulletin, April 3, 1901, 27. TM 529.4

Certain leaders in the institutional work failed to respond to the messages of entreaty, warning, and counsel, and the changes which were called for were not made. TM 530.1

Page 342. The president of the General Conference: In 1896, the year of the writing of the message addressed to conference presidents and counselors in which Ellen White stated, “It is not wise to choose one man as president of the General Conference,” the officers of the General Conference consisted of (1) a president, (2) a corresponding secretary, and (3) a recording secretary and treasurer. In this particular year, the foreign mission secretary and the educational secretary were also listed as officers of the General Conference, but in 1901, we find the officers listed only as president, secretary, and treasurer. The context of the statement made by Ellen White in 1896 makes it clear that she does not intend to teach that there should not be a president of the General Conference, but rather, as is stated on page 343, “counselors of the character that God chose for Moses are needed by the president of the General Conference.” At no time in the writings of Ellen White, either prior to the year 1901, or subsequently, did she indicate that in the denominational plan of organization there should not be a president chosen by the delegates. In her writings, published and unpublished, there are many references to the president of the General Conference, to his responsibilities, and to the attitudes which he should manifest. TM 530.2

In the year 1902, the General Conference Committee, which at the session of 1901 had been empowered to organize itself and choose its own officers, created the office of vice-president of the General Conference, and selected a man to fill that office. From that time onward the burdens of leadership were shouldered by more than one man. The General Conference constitution provides for several general vice-presidents, and for a vice-president of each world division, of which there are thirteen. TM 530.3

Page 349. The present order of things must change: See Historical Foreword relating to the situations in Battle Creek that are here referred to. TM 530.4

Page 359. The General Conference is becoming corrupted: See Historical Foreword for the setting of this and other strong statements appearing in this chapter penned in 1895. TM 531.1

Page 366. Species of slavery: See Historical Foreword concerning the situation at Battle Creek in the middle 1890's. TM 531.2

Page 373. The Lord about to turn and overturn in institutions: As explained in the Historical Foreword, certain of the institutions in Battle Creek were being managed by men who had lost their consecration of heart. Warning upon warning was sent, calling for a change in the policies which were being followed. Some attempts were made by some members of the boards to bring about changes, but these proved futile. Nor was there a favorable response to Mrs. White's appeal made at the time of the General Conference session of 1901. Near the close of the year, most solemn warnings appeared in a communication addressed to the managers of the Review and Herald, which were read to the Board in November, 1901. Ellen White wrote: TM 531.3

“I feel a terror of soul as I see to what a pass our publishing house has come.”—Testimonies for the Church 8:91. TM 531.4

On the same page she states: “I have been almost afraid to open the Review, fearing to see that God has cleansed the publishing house by fire.” TM 531.5

Thirteen months later, December 30, 1902, the publishing house was destroyed by fire. The cause was never determined, but eyewitnesses report that the whole building seemed to burst into flames almost simultaneously. When informed of this disaster, Ellen White wrote: “I was not surprised by the sad news, for in the visions of the night I have seen an angel standing with a sword as of fire stretched over Battle Creek.”—Testimonies for the Church 8:97. TM 531.6

Page 374. The counsel of men as the voice of God: See Historical Foreword for the background of the situation in Battle Creek in the mid-1890's in which men were looking to men rather than to God. TM 532.1

Page 397. The heart of the work enfeebled by mismanagement: See Historical Foreword for background of the situation here described. TM 532.2

Page 398. Bicycles and other needless things: See Appendix Note for page 83. TM 532.3

Page 400. Do not colonize: The interests at Battle Creek had drawn many Seventh-day Adventists to that center. On A number of occasions Ellen White counseled that our people should scatter out and let their light shine. Consistently the counsel has come through the years, warning against Seventh-day Adventists’ colonizing. At the same time she counseled those who would leave Battle Creek to guard against precipitous movements. See these counsels inSelected Messages, 2:361-364. TM 532.4

Page 401. Ministerial institutes: See Appendix Note for page 160. TM 532.5

Page 427. Fornication is in our ranks: Ellen White's words on page 404 are significant. “All should bear in mind that Satan's special efforts are directed against the ministry.” Unfortunately some betrayed their trust. The solemn messages found in this section have served through the years as a warning. Stringent policies now in force, making it impossible for a minister once found guilty of a violation of the seventh commandment ever again to bear the sacred credentials, have been an effective means in meeting the situation here brought before the church leaders by Ellen White. TM 532.6

Page 460. Vision at Salamanca: See Life Sketches, 309-318, for the story of the vision given at Salamanca and of the presentation of the instruction given in this vision. TM 533.1

Page 462. References to consolidation and confederation: See Historical Foreword for the presentation of the steps which were taken, beginning in 1889, to consolidate the publishing and other interests of the denomination. TM 533.2

Page 467. Prejudice and opinions that prevailed at Minneapolis: See Historical Foreword for the backgrounds of the Minneapolis Conference of 1888. TM 533.3

Page 468. Slighted, spoken against, ridiculed, and rejected: Reference is here made to the attitude which some took in resistance to the emphasis given to the message of righteousness by faith at and following the General Conference session of 1888. See Historical Foreword for a fuller statement indicating that while some took the attitude here referred to there were many who received the message and gained a great blessing in their own personal experience. TM 533.4

Page 469. “American Sentinel:” This journal published weekly by the Pacific Press was devoted to the interests of religious liberty. It was the forerunner of Liberty Magazine. TM 533.5

Page 472. Snares of Satan: As indicated in the credit, this chapter was published originally in the year 1884 in The Spirit of Prophecy, volume IV. This was a volume written for the church. As Ellen White planned for the presentation of the story that we now know as the “Conflict of the Ages” series, which could be circulated generally, she chose to leave out of the enlarged Great Controversy, published in 1888, some portions written particularly for the church. She recognized that there were some things which could be said appropriately to the church that were not as appropriate for those who were not church members. TM 533.6

Page 475. Somebody is to come in the spirit and power of Elijah: These words have been mistakenly applied by some to some individual who it was thought would appear with a prophetic message subsequent to Mrs. White's life and work. The three paragraphs comprising this article titled “Let heaven Guide” are only a small portion of a talk given by Ellen White in Battle Creek, Michigan, the morning of January 29, 1890. As this was published in The Review and Herald of February 18, 1890, it carried the title of “How to meet a Controverted Point of Doctrine.” Other excerpts drawn from this article and used largely to fill out certain pages of this volume, may be found on pages 23, 104, 111, 119, 158, 278, and 386. The article has been reproduced in its entirety in Selected Messages 1:406-416, with the portion comprising the excerpt entitled “Let Heaven Guide” appearing on pages 412 and 413. When the article is read in its entirety it becomes apparent that Ellen White, in this statement made just a little more than a year after the Minneapolis Conference to a group in Battle Creek, was speaking of her own ministry. Some had grown critical of her work. Note that in the paragraph preceding that which appears in this volume on page 475, Ellen White states: TM 534.1

“We should come into a position where every difference will be melted away. If I think I have light, I shall do my duty in presenting it. Suppose I consulted others concerning the message the Lord would have me give to the people, the door might be closed so that the light might not reach the ones to whom God had sent it. When Jesus rode into Jerusalem, `the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen; saying, blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest. And some of the Pharisees from among the multitude said unto Him, master, rebuke thy disciples. And He answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out’ (Luke 19:37-40). TM 534.2

“The Jews tried to stop the proclamation of the message that had been predicted in the word of God.” TM 535.1

Then she makes reference again to her own experience: TM 535.2

“Prophecy must be fulfilled. The Lord says, `Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord’ (Malachi 4:5). Somebody is to come in the spirit and power of elijah, and when he appears, men may say, `You are too earnest, you do not interpret the Scriptures in the proper way.”—Selected Messages 1:412. TM 535.3

That she was referring to her own experience is also made clear from the paragraph which follows, in which she declares: TM 535.4

“I shall tell the truth as God gives it to me....” TM 535.5