Ellen G. White and Church Race Relations

Why Did We Choose Nashville?

As a background for the statements of Ellen White, Nashville, Tennessee, has significance beyond the historical incidents that took place there. Indeed, perhaps the major significance of Nashville lies in the reasons why it was chosen as a center for Adventist work in the South. In mid-1895, the year in which Edson White went into Mississippi to work among the colored people, the church had no organized work in that State—the last Southern State that had no regular workers. In the whole South the denominational work consisted of two conferences and several missions with 1,072 members, most of whom were in Florida, Kentucky, and Tennessee. EGWCRR 95.1

As White and his associates developed a going work among the colored people some sort of organization became essential. In 1895 they organized the Southern Missionary Society, which was recognized by the General Conference. The headquarters were quite naturally at Yazoo City, Mississippi. Then when Edson and Emma EGWCRR 95.2

White found it necessary for health reasons to return to Michigan, the work of the society was for a short time managed from Battle Creek. In 1900 White began to plan another move. To his mother, in Australia, he wrote: EGWCRR 96.1

My mind is now directed to Nashville, Tenn. This is midway between the North and the South, and it is in a high, hilly region that is very healthful, and not malarious .... There are between 40,000 and 50,000 colored people in that city, and I feel that I can attend to the general interests of the work that I am attending to here, as well, and yet be where I can be engaged actively in the work of the ministry, and build up a work in that city as we have done in smaller places in the South. There is not the prejudice against such work there that there is further South, and then, in a large city, there is not such attention given to our work by outsiders that there is in small places like Yazoo City. ¹

On February 16, 1900, he wrote in much the same vein, stressing the advantages of a larger city where prejudice against work for Negroes would not be so prominent. That the Spirit of God was leading in a move in this direction was clear to Ellen White, and what she said in an address to the General Conference session of 1903 spoke eloquently of her interest in the work among the Negroes. She mentioned that many had asked why Nashville had been selected as a center for the Seventh-day Adventist work in the South. She said that the Lord had directed such a move, that it was a good place for carrying forward the publishing work, and that— EGWCRR 96.2

There is not in Nashville the bitter opposition to the work for the uplifting of the downtrodden colored race that exists in many other cities of the South. Much work is being done there to uplift the colored people, and the sentiment in favor of these efforts will be a security to our people in their work.

There are in Nashville large educational institutions for the colored people. In these institutions much excellent work has been done and is being done. The teachers and students in these institutions are to be given the privilege of hearing the message of present truth. It is for this reason that God directed that different interests for the advancement of our work should be established in Nashville. ²

Later, in a letter to the officers of the General Conference, she repeated this sentiment about the educational institutions for Negroes in Nashville: EGWCRR 97.1

One of the strong reasons presented to me why our office of publication should be established at Nashville, was that through our publications the light of truth might shine to the teachers and students in these institutions. I expected long ago to hear that this work had been undertaken.

Recently light again came to me instructing me that decided efforts should be made in an honorable way to get into the ranks of the students in these schools, and by gaining the confidence of the white teachers, get permission to give them talks on missionary subjects. It was because of the existence of these large institutions of education in Nashville that I was shown that this city was the most favorable place in which to open up our work in the Southern field. There has been a sad failure to take advantage of circumstances. ³

Nashville was the location of Fisk University, a leading Negro institution, and other Negro colleges. Ellen White was pleased when she heard that J. S. Washburn, an Adventist worker in Nashville, had in 1907 visited the Negro colleges there: EGWCRR 97.2

I have just received and read your letter, in which you tell me about your visits to the colleges in Nashville. I am so glad that you are beginning to understand why our work should be located in Nashville. A wide interest should be manifested for the colored people ....

Should you follow the course that has been pursued in the past toward the colored people, you would not fulfill your duty. The Lord calls for missionary work to be done. Those who make the South their field of labor are not to perpetuate the prejudice that has existed in the past against the colored people. They are not to pass them by with little or no attention. The teachers of the truth are to labor for this neglected race, and by their efforts win the respect, not only of the colored people, but of the workers in other denominations. May the Lord bless you in this work is my earnest prayer ....

I hope you will follow up the work begun in Nashville, for there is much to be done for all classes in that city. Do not forget that there is an important work to be done in the schools for the colored people in that city. Give special attention to the colleges established there. Much labor has been expended in educational lines of work by other denominations.

We must not treat the colored people as though God had no message for them. Become acquainted with the teachers. Encourage them in their work, and take a part with them in their labors when this is possible. The gospel in its simplicity is to be presented to this people. If you will labor in the spirit of Christ, conversions to the truth will be the result of this work. ⁴

Almost a year later, in another letter to Washburn, Ellen White insisted again that this work among the students of these Negro schools be carried on. Next she said: EGWCRR 98.1

I have repeatedly stated that one of the reasons that we were led to select Nashville as a suitable center for our work in the South was because of the location of the large schools there for the colored people .... This was clearly presented to me when we first entered the city of Nashville.

Some of those in the Madison school should keep always the object in view of learning the best methods of educating the colored people. ⁵

She had been disappointed that more had not earlier been done along these lines. In a stirring letter to the white church in Nashville she had written in 1905: EGWCRR 99.1

Will our brethren and sisters in Nashville consider that they are being tested and tried? Some who have neglected to do the work that should have been done long ago, are in heaven accounted as unfaithful stewards. A more decided interest should be manifested in the work of helping the colored people. If in the future we are to do nothing more for the colored people than we have done in the past, let us lay aside all pretence that we have entered Nashville for the purpose of helping them. If the interest we have taken in helping those who are laboring in the South is to have no better results, we had better turn our attention to the opening of the work in new fields, until the converting power of God comes upon the church in Nashville, and barriers are removed. The Lord is not pleased with the present showing. Let there now be a reformation, and the Lord will work with those who are willing to cooperate with Him. ⁶

But in spite of the fact that Nashville was more favorable for work among Negroes, Edson White found there that the situation was still not sufficiently liberal to allow integrated facilities. EGWCRR 99.2

The Gospel Herald for January, 1901, issued in Nashville, reflects the same conditions we have noted before. For this issue of his paper Edson White penned an editorial titled “Labor for the Two Races,” in which he observed that “the Southern Missionary Society has been quite severely scored for conducting school and other work for white and colored people of the South by themselves and on separate lines.” ⁷ EGWCRR 100.1

White set about to defend the organization for its method of operation. He asserted that the method was in harmony with the “instruction received from the Lord, as we understand it.” ⁸ Then he added: EGWCRR 100.2

We have done this because it is the only way we can work. We tried working for both races together and our lives were threatened. We preferred to live and work in such lines as we could than to force the issue and be cut off from the work. ⁹[Emphasis on “preferred to live” supplied.]

White admitted that he had been referred to schools in Tennessee where bi-racial education took place, but he asserted that it had only been after years of battling that these schools were able to operate in peace, and that “time is too short and the work is too great for Adventists to enter such a season of strife.” He also mentioned that the peculiar doctrines of Seventh-day Adventists made it even harder for them than for other groups to do such things. EGWCRR 100.3

But he had still further arguments in his favor. He pointed out that the bi-racial schools were threatened by new danger, and quoted a recent issue of the Nashville American, which announced that a bill had been introduced in the State senate to forbid racially integrated education on all levels. White added: “How long before such enactments will extend to church attendance and membership no one can forecast.” ¹⁰ This statement reflects again Edson White’s observation that race tension and hatred were on the increase. He said: EGWCRR 100.4

During the six years of our labor in this field we have seen race prejudice and hatred spread and deepen. Work we could do at first we cannot do now. Disfranchisement in some States, mob violence, educational enactments like the above, undertaken in Tennessee and Florida, all indicate that some present methods of work will not be possible much longer. ¹¹

Even before he could get his editorial printed, he spied a fresh news item in the Nashville Banner of January 21, 1901. It said: EGWCRR 101.1

The bill introduced in the Senate Saturday by Senator Walter Peak of Chattanooga prohibiting the employment of White teachers in schools, colleges, and universities where colored pupils are taught, is a measure of great importance and involves large and varied interests. ¹²

Edson White asked: EGWCRR 101.2

My brethren, can you see the trend of these events? How shall we relate ourselves to the work in the light of such sentiments which may soon be crystallized into the law of the land? Shall we be reckless and inconsiderate, or shall we heed the warnings which have been given? ¹³

Then, in a separate item clearly inserted at the last moment, he added even one more bit of evidence: EGWCRR 101.3

Still later, and just before going to press, the papers announced another bill presented, which is to compel street car companies to put on special street cars for the colored people. Now the races ride in the same car. What next? ¹⁴

It is interesting here to note that Edson White’s defense in his day for racially separate schools substantiates a major contention of this book—that Ellen White’s statements concerning racial separation were given at a time when the trend of the whole country, by force of law, opinion, and violence, was toward racial separation. EGWCRR 102.1

We turn now to another city that provides background against which we may well study Ellen White’s counsel. As has been shown, much of the material in the section of volume 9 studied here was drawn from writings of Ellen White penned six or eight years preceding the time of their publication in 1909. However, we have found nothing prior to 1908 that specifically instructed that there should be separate churches and church services for the two races. Adventist churches, at least in the South, were probably segregated from the first, but churches in Denver, Colorado; St. Louis, Missouri; and in Washington, D.C., were at first integrated. EGWCRR 102.2

When Ellen White visited Washington, D.C., in 1904, one church was integrated, others were not. There was some tension evident, but there is no evidence that she advised any change in the situation. She wrote to Mrs. M. J. Nelson on April 28: EGWCRR 102.3

Yesterday I had a visit from Elder Sheafe, who has charge of the church here in which both white and colored people assemble. He came to ask me to speak in this church next Sabbath. He will invite the members of the colored church to be present. Some little difficulty in regard to the color line exists here, but we hope that by the grace of God things will be kept in peace. Under the labors of Elder Sheafe, many colored people in this city have accepted the truth. Sixteen were baptized the Sabbath before last, and seven last Sabbath. I was only too glad to promise that I would speak in the church next Sabbath. ¹⁵

The situation was seen as potentially explosive and Ellen White prayed for peace, but did not ask for changes in the integrated church. A few days later, she wrote to Edson, saying: EGWCRR 103.1

But I am free to say that the Lord does not call upon me to take upon myself the burden of doing pioneer work in a place where there have been Sabbathkeepers for years, and where there are two classes of believers, white and colored. We had some experiences at St. Louis that I can never think of without a feeling of dread. ¹⁶

Four years later, while she was preparing manuscripts for volume 9, Ellen White wrote a letter addressed to “Our Churches in Washington, D.C.,” which said: EGWCRR 103.2

There is a work to be done both for the white and the colored people in Washington, and in the neighboring States. Many obstacles will arise to retard this work. Inconsiderate or premature movements would bring no real satisfaction, and would make it far more difficult to carry forward any line of work for the colored people. The work in behalf of this people has been sadly neglected, and the powers of darkness are prepared to work with intensity of effort against those who take up this work. From the light given me, I know that every injudicious movement made in or about Washington, or in other parts of the Southern field, to encourage the sentiment that the white and the colored people are to associate together in social equality, will mean more in retarding our work than any human mind can comprehend.

There is too much at stake for human judgment to be followed in this matter. If the Conference should say that no difference is to be recognized and no separation is to be made in church relationship between the white people and the colored people, our work with both races would be greatly hindered. If it should be recommended and generally practiced in all our Washington churches, that white and black believers assemble in the same house of worship, and be seated promiscuously in the building, many evils would be the result. Many would say that this should not be, and must not be.

But who will press the question of entire exclusion? Both white and colored people have the same Creator, and are saved by the redeeming grace of the same Saviour. Christ gave His life for all. He says to all, “Ye are bought with a price.” God has marked out no color line, and men should move very guardedly, lest we offend God. The Lord has not made two heavens, one for white people and one for colored people. There is but one heaven for the saved. ¹⁷

It would seem that the situation in Washington, like that in the whole nation, had deteriorated between 1904 and 1908 to the point where this counsel was called for. EGWCRR 104.1

But regardless of what happened in Washington between 1904 and 1908, the significance of Letter 304, 1908 from which we have just quoted can hardly be overestimated. It was written on the very day that Ellen White prepared the article “Proclaiming the Truth Where There Is Race Antagonism” for volume 9. In that article, she said: EGWCRR 104.2

In regard to white and colored people worshipping in the same building, this cannot be followed as a general custom with profit to either party—especially in the South. The best thing will be to provide the colored people who accept the truth, with places of worship of their own, in which they can carry on their services by themselves. ¹⁸

This separation called for, was to be carried out “in order that the progress of the truth may be advanced,” and arrangements for separate facilities were not to be made “because they are black.” The plan was to be followed “until the Lord shows us a better way.” ¹⁹ EGWCRR 105.1

A few reflections as to the racial situation in Washington, D.C., at this time are gained from Crisler’s scrapbooks. EGWCRR 105.2

First of all, it should be noted that Washington was recognized as a “Southern” city. When the Atlanta Georgian of April 15, 1909, listed the population, Negro and Caucasian, of the “South,” the District of Columbia was included. ²⁰ Washington has generally been considered a “Southern city.” EGWCRR 105.3

The District of Columbia was subjected to the same segregationist trend that was being experienced in the rest of the country. An article in the New York Age observed—April 4, 1907—that the “District of Columbia separates the races in its public schools” ²¹ EGWCRR 105.4

Actually, the District did not have laws requiring “Jim Crow” cars, but Maryland and Virginia laws requiring such cars meant that in fact the cars that came in and out of the District were segregated. ²² Negroes of the District were angered when they discovered that Maryland and Virginia law effectively segregated them. There were several suits over the matter, with no apparent success. One Negro journalist gave a graphic description of the situation: EGWCRR 105.5

Gradually the dragon of Jim Crowism has been coiling itself about the National Capital making it impossible for the Afro-American citizens residing here to travel beyond the limits of the District of Columbia without having their manhood and womanhood, their consciousness of citizenship rights and their self-respect insulted, degraded, and outraged by its poisonous venom. ²³

Remember also that the Federal office buildings were beginning to be segregated about this time. So, again, the church was faced with a situation where every trend was toward segregation, and where “the powers of darkness” were “prepared to work with intensity of effort” against those who take up the work for the Negro people. In the letter to the Washington churches she mentions that “inconsiderate or premature movements” would make it far more difficult “to carry forward any line of work for the colored people.” Perhaps it is unfortunate that this consideration was not mentioned in volume 9 along with the statement that this was “particularly necessary in the South in order that the work for the white people may be carried on without serious hindrance.” ²⁴ EGWCRR 106.1