Foundations of the Seventh-day Adventist Message and Mission

E. The Mission of God

The concept that mission is the very work of God, not of man,—the missio Dei—, had strong roots in the New England Puritan tradition. ⁴ Among Sabbatarian Adventists it functioned especially in an eschatological setting. In 1850, commenting on the successful progress of their message since 1848, ⁵ J. White explained it to be a realization of God’s activity as pictured in Ezek. 34: “God has promised to gather his flock that have been scattered in this dark and cloudy day [Ezek. 34:12], since 1844.” It was his conviction that “before Jesus comes, the ‘little flock’ will be gathered into ‘the unity of the faith.’ Jesus is now purifying ‘unto himself a peculiar people, zealous of good works’ [Titus 2:14].” ¹ Regarding God’s current mission E. G. White remarked that the Lord “had stretched out his hand the second time to recover the remnant of his people [Isaiah 11:11],” ² -a “quick work” which “would soon be cut short in righteousness.” ³ FSDA 259.3

The missio Dei was frequently equated with the providence of God. J. White was convinced that Providence was opening a way to present “the truth” to people, and urged that “the church should keep pace with the opening providence of God.” ⁴ E. G. White, however, warned not to move faster than “the unmistakable providence of God opens the way.” ⁵ She also indicated the great need for individuals with “energy equal to the opening providence of God” ⁷ and said that “if we would follow the opening providence of God, we should be quick to discern every opening, and make the most of every advantage within our reach, to let the light extend and spread to other nations.” FSDA 260.1

The manner in which God influenced non-Adventists was described in various ways. J. White attributed their growing interest in his message to the fact that “the Spirit of God is moving upon many to investigate.” ⁸ Bates used the phrase, “the Lord wrought for Israel.” ⁹ In 1857 E. G. White pointed out that God’s providence had a definite direction depending on time and circumstances. The fact that certain geographical areas in the U.S.A. were more responsive to “the present truth” than others, she felt, was the result of the activity of “the angels of God,” who were preparing individuals to be receptive. ¹¹ Thus, from the viewpoint of church growth, it was important that “special efforts should be made at the present time where most good can be accomplished.” Later the work of angels in the missio Dei was described more specifically in an eschatological context. She stated that angels were “moving on the hearts and consciences” of people in various places with the result that “honest souls are troubled as they witness the signs of the times in the unsettled state of the nations. The inquiry arises in their hearts, What will be the end of all these things?” At this point these people seemed to be ready for the proclamation of “the present truth,” though it was stressed that only the grace of God could convict the heart. ¹ When some wealthy persons joined the Sabbatarian Adventists E. G. White interpreted it as the result of God’s mission so that their financial resources would assist the advancing mission of the church. ² The centripetal dynamic of the mission of God was also perceived when individuals of other nations came under the “influence of the truth.” ³ FSDA 260.2

Often the result of divine activity was a Macedonian call, “Come over ... and help us” (Acts 16:9), ⁴ a response long appreciated in the New England Puritan tradition. ⁵ Frequent calls from individuals interested in “present truth” led to the conclusion that the harvest was great (Luke 10:2; Matthew 9:37), ⁷ the fields “already white to harvest” (Jn. 4:35), but the “laborers were few” (Luke 10:2; Matthew 9:37, 38). The Adventist leadership found a basis here for persuading believers to enter into mission service. The idea of a great harvest did not contradict the concept that only a remnant would be saved, for it was generally understood that the majority of God’s people were still outside the remnant church. FSDA 261.1

The missio Dei concept included as participants both angels and men, whose mutual relation E. G. White expressed as follows: “Angels of God have charge of the work, and they counsel and direct God’s people through chosen agents, and thus the work moves forward.” ¹⁰ It was added that “simple instruments” would be chosen “to carry forward this great work, but they only carry out the mind and will of the great Master at the head of the work.” ¹¹ Besides being God’s instruments she stated that “those who are engaged in the work of saving souls, are coworkers with Christ.” ¹² Already during the Great Awakening the concept of cooperation had been advocated by Jonathan Edwards. ¹ According to E. G. White, the goal of divine-human cooperation was primarily that of satisfying man’s basic need for happiness, character development, and God-like-ness. ² Among the ways in which man may cooperate in God’s mission were these: (1) Follow the providence of God and respond to the “Macedonian cry”; ⁴ (2) carry out God’s will and work in “unison with Christ” for the salvation of others; (3) avoid interfering with the advancement of God’s mission by inactivity or lack of faith; (4) engage in acts of benevolence and self-denial, and contribute tithes and offerings to assist in the work of salvation. FSDA 261.2

Regarding the success of this cooperation J. White promised that “the Lord of the harvest will take care of the results, if his servants do their duty.” ⁷ He pointed out that it was the Lord who converted individuals, ⁸ added them to the church (Acts 2:47), ¹⁰ and established churches. E. G. White stated: “The seed of truth we must sow, and trust in God to quicken it to life.” FSDA 262.1

The concept of divine-human cooperation seemed to imply the self-limitation of the Omnipotent in the salvation of man. E. G. White indicated that God “could send means from heaven to carry on his work; but this is out of his order. He has ordained that men should be his instruments.” ¹² This placed a tremendous responsibility on SDA, one which at first they did not seem to grasp: “Sinners, who are perishing for lack of knowledge, must be left in ignorance and darkness, unless men shall carry to them the light of truth. God will not send angels from Heaven to do the work which he has left for man. ¹ FSDA 262.2

Non-participation in the missio Dei was looked upon as a grievous neglect comparable with the sin of Meroz (Judg. 5:23). ² “A bitter curse,” said E. G. White, “is pronounced on those [church members] who come not up to the help of the Lord.” ³ She explained the reason: “What had Meroz done? Nothing. And this was their sin. They came not up to the help of the Lord against the mighty.” ⁴ Their responsibility as co-workers with God in the salvation of man and the threat of the curse of Meroz were factors in motivating SDA to engage in mission. FSDA 263.1