Ellen G. White and Church Race Relations

Quietly at Work for the Negro

Evidently Ellen White was not relying on private fears and rumors when she wrote her cautions concerning agitating the color line, but as she declared, on “the light that the Lord has given me.” ¹ And if Edson White had any doubts about the opposition he faced, they were certainly dispelled in June, 1900, when both newspapers in Yazoo City came out with inflammatory editorials about F. R. Rogers and the Seventh-day Adventists. These editorials were reprinted and replied to in a special number of the Gospel Herald (October, 1900). The first blast evidently came from the Yazoo City Herald, on June 1, 1900. The editorial led with these words: EGWCRR 70.1

The religiously inclined of our colored people—and most all of them have a tendency toward religion—are becoming exercised at the influence certain Seventh Day Adventists are having over their race in Yazoo City. For more than a year the Adventists have been quietly at work among the negroes, having established a church and school for them in Lintonia. For a time their doctrine did not seem to make much headway. But they have persisted, and by throwing in a large slice of social equality with their Seventh Day observance doctrine, they have influenced a number to join them and to renounce the Sabbath Day, which is and has been observed by every Christian denomination since the morning the Saviour rose from the tomb. ²

The journalist went on to tell how a meeting had been held by the Negroes recently to counteract the influence of the Seventh-day Adventists: EGWCRR 71.1

To counteract the influence of the Seventh Day people there was a large meeting of the colored people at St. Stephens church Friday night. This meeting was attended by several whites, who wanted to assure the colored people of their sympathy in their efforts to overcome the trouble to follow their acceptance of the doctrine, teachings, and practice of these Seventh Day people. ³

Next the editor attacked the Adventists as what are nowadays termed outside agitators: EGWCRR 71.2

These people are strangers to the negro, and have no real sympathy with his material and religious welfare. The whites and blacks are now living harmoniously together, and it would be the utmost folly for the blacks to listen to any man or woman whose teachings would in the least interfere with this condition. If the Seventh Day doctrine is a good one, and the only correct one, then the blacks should insist that those who seem so deeply interested in their welfare should go among the whites and teach it, and not confine their teachings exclusively to their race. That they are not doing this in Yazoo City, should be enough to make the colored people let these strangers alone. ⁴

The next paragraph attacked the Adventists because they supposedly taught that it was “neither wrong in morals or law” to do any and all kinds of work on Sunday, though Mississippi law forbade such work. EGWCRR 71.3

The laws of the State of Mississippi recognize the Sabbath Day, and prohibit worldly employment on that day. This law these Seventh Day people want their followers to fly in the face of and to bid it defiance. They teach that Saturday is the day that should be observed as one of rest and that it is neither wrong in morals or law to do any and all kinds of work on what is recognized as the Christian Sabbath. ⁵ EGWCRR 72.1

Then the editor remarked: EGWCRR 72.2

This is a dangerous doctrine for anyone to be teaching in this community—especially among the colored people. No good can result from such a doctrine, and the dangers are only increased when coupled with the practice of social equality. The Herald knows enough about the old Southern darkey to know that they never expect to see the social barrier between the two races broken down, and it knows more than that, that the negroes have no respect for the white man or woman who practices or teaches it. ⁶

The editor then observed that he did not know how widespread the influence of the Adventists was, but that he felt it was time to speak a word of warning: EGWCRR 72.3

If these Seventh Day people are here teaching social equality between the races and defiance to a State law, they should be told quietly but firmly to move on. It is easier to put out a spark than it is a conflagration. ⁷

The piece concluded with the assertion that the editor was speaking as much in the interests of the Negroes as of the whites, and said that for the Negroes to take the advice of the Adventists “against the counsel and teaching of their lifelong friends of both races” was folly and nonsense, and could only result in injury to the Negroes. EGWCRR 72.4

Given Mississippi’s possible definitions for the term “firmness” when dealing with racial matters, particularly when they involve Northern whites, it is obvious to the meanest intelligence that the situation was grave. The matter of the seventh-day teachings of the missionaries was certainly a factor, but “social equality” seems to be a more important one to the editor. He comments that it was only after the Adventists had thrown in “a large slice” of social equality that they began to make headway. His concluding thrust deals particularly with this aspect. EGWCRR 73.1

Edson White fought back in the Gospel Herald, although his defense was probably intended more for his Adventist readers than for the people of Yazoo City. This issue of the Herald did not come out until October. White asserted that “we do not teach our people to ‘fly in the face’ of the Sunday laws of Mississippi.” This was indeed true, and in harmony with the repeated counsel of Ellen White: “Tell them they need not provoke their neighbors by doing work on Sunday.” ⁸ EGWCRR 73.2

Many Adventists then felt that the fourth commandment required one not only to abstain from work on the seventh day but actually to work on every other day, including Sunday. After all, they reasoned, the commandment says: “Six days shalt thou labour.” Writing concerning the South in 1895, Ellen White said: EGWCRR 73.3

When the truth is proclaimed in the South, a marked difference will be shown by those who oppose the truth in their greater regard for Sunday, and great care must be exercised not to do anything to arouse their prejudice.

Otherwise, we may just as well leave the field entirely, for the workers will have all the white people against them. ⁹ EGWCRR 74.1

She pointed to danger that would come from “secret organizations” such as the Ku Klux Klan, perhaps: EGWCRR 74.2

Those who oppose the truth will not work openly, but through secret organizations, and they will seek to hinder the work in every possible way. Our laborers must move in a quiet way, striving to do everything possible to present the truth to the people, remembering that the love of Christ will melt down the opposition. ¹⁰

She gave counsel that nothing should be taught to increase the already high degree of prejudice between the races. It is interesting to note in this same connection that she rejects the idea that there is a positive duty to labor on Sunday: EGWCRR 74.3

From the light that I have received, I see that if we would get the truth before the Southern people, we must not encourage the colored people to work on Sunday. There must be a clear understanding regarding this, but it need not be published in our papers. You must teach these people as you would teach children. Not a word should be spoken to create prejudice, for if by any careless or impulsive speech to the colored people in regard to the whites any prejudice is created in their minds against the whites, or in the minds of the whites against them, the spirit of the enemy will work in the children of disobedience. Thus an opposition will be aroused which will hinder the work of the message, and will endanger the lives of the workers and of the believers.

We are not to make efforts to teach the Southern people to work on Sunday. That which some of our brethren have written upon this point is not based upon right principles. When the practices of the people do not come in conflict with the law of God, you may conform to them. If the workers fail to do this, they will not only hinder their own work, but they will place stumbling blocks in the way of those for whom they labor, and hinder them from accepting the truth. ¹¹

But Mrs. White did not imagine that Sunday should be an idle day for Adventist believers in the South. She envisioned another kind of labor to be done on Sundays: EGWCRR 75.1

On Sunday there is the very best opportunity for those who are missionaries to hold Sunday schools, and come to the people in the simplest manner possible, telling them of the love of Jesus for sinners and educating them in the Scriptures. There are many ways of reaching all classes, both white and black. We are to interest them in the life of Christ from His childhood up to manhood, and through His life of ministry to the cross. We cannot work in all localities in the same way. We must let the Holy Spirit guide, for men and women cannot convince others of the wrong traits of character. While laboring to introduce the truth, we must accommodate ourselves as much as possible to the field and circumstances of those for whom we labor. ¹²

This subject of Sunday labor had been the primary topic of the council meeting held in 1895 at Armadale, a suburb of Melbourne, Victoria, in Australia, mentioned in volume 9, page 206. The results of this meeting are reported quite fully in The Southern Work, 66-78. The combination of religious and racial prejudice that would result in danger for the Negroes was spelled out repeatedly, and in 1899, Ellen White wrote: EGWCRR 75.2

The colored people may work on Sunday as on other days of the week before the Sabbath truth is brought to them, but if they do this after they have accepted the truth, they will be noticed and condemned. Prejudice is strong in the South and in presenting the Sabbath great care should be taken. The people will soon learn all you believe. Educate the people in the simplest manner, and make no great stir about it. Use every precaution, lest you be cut off from your work.

The spirit which has held the colored people so long in slavery is alive today, and among the whites there are those who will work in every possible way against that which has a tendency to uplift the colored people ....

If you would make the southern whites and the colored people your friends, you must meet them where they are, not to act as they act, to sin as they sin, but to present the truth to them in your daily life. ¹³

Getting back to the subject of the newspaper attacks on the Adventists, Edson White also resented the statement that he and his associates had “no real sympathy” with the material and spiritual welfare of the Negro. A few days after its first editorial, in response to a letter from F. R. Rogers, the Yazoo City Herald commented that “‘the Seventh-day Adventist cesspool in Yazoo City has been cleared of much of its filth.’” ¹⁴ EGWCRR 76.1

Edson White, in his belated rebuttal, said: EGWCRR 76.2

If to be a law-abiding citizen, to regard the poor of the country in which we are working, to teach the pure and simple gospel of Jesus Christ, and to endeavor to uplift the fallen and teach the poor, entitles us to such names as are given in this article, we are willing to receive them. But please remember that these statements show the trend of events in some portions of the South. ¹⁵

Seven days later, on June 7, the Yazoo Sentinel unleashed an even more explosive attack. The editor opened by reminding his readers of the period of Reconstruction, which was a history, he said, EGWCRR 76.3

“‘written in the blood of the best manhood of the State.’” ¹⁶ He went on to point out that— EGWCRR 77.1

The mounds in our cemeteries are silent monuments to the heroic sacrifices that were made to maintain natural conditions and the right of a superior race to rule a country which his intelligence had brought to a high state of civilization. ¹⁷

He continued by telling how “‘carpet-bagism’” had been overthrown and the “‘temple scourged of the scalawags and thieves who had invaded the South and attempted to put upon them a yoke worse than death.’” But, he said, a condition of peace was again restored, and it had been maintained uninterruptedly to the present time. EGWCRR 77.2

Then he added: “‘Now, however, an element of discord has been introduced in local affairs, and unless prompt and radical measures are taken to avert the impending trouble, a conflict, the end of which no man can foresee, is sure to follow.’” EGWCRR 77.3

What was this threatening disaster? No less than “‘a white man named Rogers, representing the so-called Seventh-day Adventists.’” The editor went on to point out how Rogers had been proselyting among the Negroes for about a year, and how he had established a school “‘exclusively for Negroes.’” No open protest had been made, said the editor, “‘until it became known that Rogers is not only teaching social equality, but practicing it.’” As proof of this, the editor cited reports from “‘reliable negroes.’” EGWCRR 77.4

It is stated by reliable negroes that he has adopted two negro girls aged about sixteen. Whether or not this is true, we do not know, but we state as an absolute certainty that these negro girls are living with Rogers as members of his family; that they eat at the same table, sleep in the house with his family, sit around the fireside with them, and to all appearances are equal members thereof. ¹⁸ EGWCRR 78.1

The journalist went on to add that: EGWCRR 78.2

Aside from this, which, in itself, is enough to damn him in the eyes of all decent people, the so-called religious doctrine which he teaches is contrary to the law of the land. In brief, he teaches that the day which we all recognize as the holy Sabbath, is not the Sabbath at all, and that any kind of work may be done on that day with impunity. And this in face of the fact that the Supreme Court of the United States has refused to sustain them in their position. Our Sunday has been set apart by all Christian nations for centuries as a holy day—a day of rest, in conformity with Divine injunction, and no intelligent, Christian community will tolerate any man who persistently teaches open violation of it. ¹⁹

The editor then introduced the suggestion that the work being done by Rogers had an ulterior motive. EGWCRR 78.3

Rogers’ deluded followers are not smart enough to see that his only interest in them is to separate them from their hard earned money, and that the doctrine which he is teaching will sooner or later bring them to grief. The better element of their race recognize this, and are outspoken in their denunciation of the work he is doing here. ²⁰ EGWCRR 78.4

The Sentinel concluded its editorial remarks with a long paragraph about how much the citizens of Yazoo County would regret to see the history of 1875 repeated, but asserted that “‘we greatly mistake the temper of her people if they sit calmly by and long permit this interloper to teach and practice a doctrine which is so repugnant to the traditions of her people.’” ²¹ EGWCRR 78.5

The editor’s concluding remarks leave no doubt that the repugnant doctrine to which he refers is not the Seventh-day Sabbath, but the “social equality” doctrine. He asserted that the “‘rule of color’” and the “‘law of race’” had always been preserved in the South, that strict segregation had been maintained in homes, churches, and schools, and the editor concluded with a warning: “‘We trust that Rogers will have sense enough to understand and respect this sentiment, and seek more congenial fields for the propagation of his noxious social equality ideas before it is too late.’” ²² EGWCRR 79.1

In reply, Edson White asserted that the Southern Missionary Society and no single individual was responsible for the school in Lintonia, and that furthermore Rogers was superintendent of instruction for the State of Mississippi—a title White had given him specifically to avoid the controversy in which he was now embroiled. White said that: “To the political side of this question we shall make but little comment, for with this we as a people have nothing to do.” ²³ The charges about the Negro girls he stamped as false. EGWCRR 79.2

Rogers came to his own defense after this editorial, and sent a letter to his original antagonist, the Yazoo City Herald, dated June 8, 1900, stating: EGWCRR 79.3

Understanding the reports that have been circulated about us and our work, I wish to state to the public, in order to right myself on these matters, that we DO NOT believe in social equality, neither do we teach or practice it. We have never adopted any colored girls nor do we ever expect to do so. None has ever eaten at our table or spent their evenings in our parlor. True, we have had servants and treated them as such. We have ever been cautious to observe the customs of this place and be governed by them. ²⁴

Rogers went on with some assertions about his loyalty as a citizen to law, but the paper was unconvinced, saying: EGWCRR 80.1

“His denial will do him no good, for the proof is conclusive that he both taught and practiced it [social equality].” ²⁵ EGWCRR 80.2

The Sentinel took the same dim view of Rogers’ veracity, stating that: “Of course any statement a man like Rogers may make is not worthy of notice or credence, and is referred to here only to emphasize his true character.” ²⁶ EGWCRR 80.3

Rogers had evidently been called to Vicksburg on business shortly after he sent his letter to the editor, and the Sentinel took this as convincing proof that Rogers was guilty. “If Rogers was not guilty, as charged, why did he make such haste to leave town?” the editor asked. ²⁷ EGWCRR 80.4

In this exchange with the Sentinel, the matter of race prejudice is clearly paramount over the religious prejudice. It was the charge of “social equality” to which Rogers replied. This book is not concerned with the charges and countercharges concerning what Rogers had actually done, although one certainly must side with him on the questions of fact. EGWCRR 80.5

What is important is that even though these Adventists probably never taught or practiced social equality, they were accused of having done so, and this charge was viewed as serious enough to raise the ghost of Reconstruction violence and hint that the Adventists had better quit before it was “too late.” EGWCRR 80.6

It is again interesting to note Edson White’s interpretation of these events in the light of what has already been seen concerning Ellen White’s assertions about the closing of the Southern field to white laborers. Edson White headlined this article which quoted the editorials with the words: “The Southern Field Closing to the Message.” He quoted, in the article, from a July number of the Gospel Herald: EGWCRR 81.1

“‘These omens, together with developments in other places, indicate that Mississippi, at least, is practically closed to white labor among colored people.’” ²⁸ EGWCRR 81.2

Edson White, in his introduction to the editorials, asserted that no organized opposition had arisen until the Sabbath question became prominent. ²⁹ The editor of the Sentinel saw it differently, saying that “no open protest was made until it became known that Rogers is not only teaching social equality, but practicing it.” EGWCRR 81.3

It has not yet been determined with certainty how this difference arose, but if a reconstruction of the chain of events can again be attempted, a good guess would be that opposition was at a minimum for some time, and then the Sabbath was introduced. This called for decision and a break with established churches, and the Negro church leaders were aroused. These ministers probably called the meetings mentioned in the articles, white people being in attendance. The Negroes, knowing their most potent weapon, probably produced the charges of “social equality,” and this aroused the whites sufficiently to bring on the editorials. EGWCRR 81.4

Ellen White had written to Edson on August 11, 1898: “Ministers who teach the blacks will report a tissue of lies concerning the work of God which will give the Southern people a supposed excuse to create mobs, and thus the field will be closed.” ³⁰ This is, by Edson White’s account, exactly what had happened in the Yazoo City incident at Christmas time in 1898: ³¹ EGWCRR 82.1

Upon quite careful inquiry, we find that the difficulty originated with some of the mean colored preachers of this city. They are exasperated at the success attending the work, and among themselves in some way raised $25.00, and paid it to a man of hard reputation, so that he should do the dirty work, which they were too big cowards to undertake. This man collected a few kindred spirits and came to the landing place of the boat, intending to destroy it; but in the good providence of God the boat was more than 50 miles down the river when they reached the landing. Then they hunted up Bro. Rogers and ordered him to leave town. ³²

In the letter to A. F. Ballenger, written June 5, 1899, after the initial incidents in Yazoo City and along the river, Ellen White said: EGWCRR 82.2

It is from the whites that the greatest opposition may be expected. This is the quarter that we shall need to watch. The white people are prejudiced against the doctrines taught by the Seventh-day Adventists, and a religious opposition is the greatest difficulty.

The white people will stir up the blacks by telling them all kinds of stories; and the blacks, who can lie even when it is for their interest to speak the truth, will stir up the whites with falsehoods, and the whites who want an occasion will seize upon any pretext for taking revenge, even upon those of their own color who are presenting the truth. This is the danger. As far as possible, everything that will stir up the race prejudice of the white people should be avoided. There is danger of closing the door so that our white laborers will not be able to work in some places in the South. ³³

Certainly the June editorials with the stories about Rogers having adopted the Negro teenagers were lies. However, it is clear that the Sabbath did arouse the opposition of both white and black, but particularly the Negro ministers. The black ministers, in this situation, evidently disagreed with Ellen White on what was “for their interest.” They saw it as more important to be rid of the Adventist religion than to keep the Adventists as educators. So, they evidently produced the “lies” that they saw would achieve their objectives. EGWCRR 83.1

The chief factor reflected in the editorials was the matter of “social equality,” and it was mainly on this basis that the white opposition arose. Edson White, on the editorials in the Yazoo City papers, appealed to his Adventist readers: “But please remember that these statements show the trend of events in some portions of the South, and emphasize strongly the statement that the fields are closing.” ³⁴ EGWCRR 83.2

Near the close of the article, he returned to his theme: EGWCRR 83.3

The effort to bring these facts to our people is to open before them some of the evidences which show the rapid closing of this Southern work. The efforts of certain States to disfranchise the negro is only intensifying the problem, and will result in making the work more difficult wherever this effort is being made. There are yet many places where the work can go forward and where white labor can still operate. What shall we do as a people in the way of pressing in and occupying these places before the devil has the start of us that he is gaining in many localities? ³⁵

The reference to the relationship between disfranchisement and the increasing difficulty of the field is relevant to what has been said before about the disfranchisement campaigns being accompanied by a wave of anti-Negro propaganda and race hatred. It might also give some clue to the issue involved in the “politics” which Edson White said he had nothing to do with, and about which Ellen White, in volume 9, said the workers were to make no political speeches. ³⁶ EGWCRR 84.1

On December 10, 1900, probably after receiving the October issue of the Gospel Herald, Ellen White wrote to her son: EGWCRR 84.2

I have received the last two copies of the Gospel Herald. I have been expecting things to go as they have done in the Southern field, and I have felt intensely that decided work should be done. You must not fail or be discouraged. The Lord understands all about the difficulties. Try to do your very best. This is all the Lord requires of you. He has accepted your labors of love for the downtrodden African race; and if the fields you have tried so hard to work have been closed to you, may the Lord have compassion upon those who have given the work so little attention, except to criticize. They closed their eyes to the situation, after the warning was distinctly given that things would be as they are now.

The only thing now to be done for the closed field is for those who have refused to be impressed with their duty, to change this terrible phase of their conduct. It is possible that something may yet be done. Those who have passed by on the other side might better do their duty now in regard to the Southern field. The light given me is that had they at the right time done the work the Lord gave them to do for the class in such great need of help, the voice of entreaty and instruction from the Lord would have been heard, and the showing in the Southern field would be very different from what it now is. ³⁷

Needless to say, only part of the picture is seen when it is assumed that all the material Ellen White wrote about the separation of the races was written in an effort to avoid offending the prejudices of white people. The evidence brought to light here supports the contention that the “segregation” practiced by Adventists in the first decade of this century was motivated, at least in Mississippi, by a desire to reach the Negro and win him to Christ. Speaking to the congregation in the Negro church in Nashville, Tennessee, on April 25, 1909, Ellen White said: EGWCRR 85.1

As this work is continued, we will find prejudice arise, and this will be manifested in various ways; but we must have wisdom to labor in such a way that we shall not lose the interest of either party, the white or the colored. ³⁸

The difficulty is that in volume 9 the references to the need to get through to white people are clear: “If we were to act as if this prejudice did not exist we could not get the light before the white people.” ³⁹ And speaking of the need to separate the churches, Ellen White said: “This is particularly necessary in the South in order that the work for the white people may be carried on without serious hindrance.” ⁴⁰ EGWCRR 85.2

The references in volume 9 which connect the need of caution with the need to get the gospel to Negro people are not so clear, but they can be easily seen once the background that has been discussed here is understood. Referring to her 1895 instructions, Ellen White said: EGWCRR 86.1

I said that perilous times were coming, and that the sentiments that could then be expressed in regard to what should be done along missionary lines for the colored people could not be expressed in the future without imperiling lives. I said plainly that the work done for the colored people would have to be carried on along lines different from those followed in some sections of the country in former years. ⁴¹

This prediction was borne out with unerring accuracy as the tide of racism began to sweep the country in deeper and deeper waves from 1895 onward. Ellen White said also in volume 9, that “as time advances, and race prejudices increase, it will become almost impossible, in many places, for white workers to labor for the colored people.” ⁴² EGWCRR 86.2

These statements, and many others in volume 9, when their historical setting is understood, reveal that Ellen White’s counsel concerning the separation of the races was motivated not merely by a desire to reach white people, but more important, by a desire to maintain the work among Negroes. Even without agitating the color line, race prejudice had served, along with religious prejudice, to actually close some of the work in Mississippi. It is clear that the counsel in volume 9 was given, among other reasons, to prevent this occurrence in other areas of the South. It was a time of dire emergency. Ellen White put it clearly when she said: “The powers of hell are working with all their ingenuity to prevent the proclamation of the last message of mercy among the colored people.” ⁴³ EGWCRR 86.3