Foundations of the Seventh-day Adventist Message and Mission

B. Developments during 1860-74

In the period 1860-74 the shut-door concept continued to be interpreted in terms of the sanctuary theology and the rejection of truth. Smith stated that the shut door (Mt. 25:10) signified the closing of the door of the holy place, implying a change in “the relation between God and the world,” a termination of His “general ministry for the whole world.” ⁷ Those who rejected the new insights and deliberately approached Him as if He were still in the holy place would not find Him there (Host 5:6), for “that door is shut.” ¹ He indicated, however, that salvation was still possible for “honest persons, who have not, on account of their rejection of truth, been given over to blindness of mind, and hardness of heart, should such die before hearing the truth, living up to the best light they have.” ² In Smith’s opinion the mass of mankind were “hopeless rejecters of the truth, [with] but yet a few honest hearts remaining, for whose benefit the proclamation of the truth goes forth.” ⁴ E. G. White stated that the example of believers who lived in accordance with the truth they professed was “saving a few, and condemning the many, leaving them with no excuse in the day when the cases of all will be decided.” She indicated, however, that mission efforts should include those who have “apostatized from the truth.” In the years following 1874 she interpreted the various aspects of the parable of the virgins in the context of the past Advent experience, the present situation of the church, and the future Second Advent. FSDA 282.1

In the interpretation of Mt. 24:14, the period 1860-74 shows little change from the previous period, except that the text was not any more considered to be fulfilled, but almost fulfilled. ¹ Millerite arguments were frequently employed to indicate the nearness of Christ’s return. For example, the idea was repeated that the text did not require every individual to hear the Gospel but only that it be proclaimed as a “witness” to all nations. ² Further, the “general” proclamation of the Gospel was regarded as having been almost accomplished by Christian missions, as evidenced by the history of Christian missions ⁴ and contemporary missionary activity. The fulfillment of this text in the context of the “specific” proclamation of the Second Advent also continued to be supported by Millerite statements on the widespread nature of the first angel’s message during the 1840s. Regarding the end of the world, J. White stated in the setting of the three angels messages that “when the purpose of God in the proclamation of the coming reign of Christ shall be accomplished, then will the end come.” FSDA 284.1

The text, “Thou must prophesy again before many people, and nations, and tongues, and kings” (Revelation 10:11), was frequently used to describe the present extent of SDA mission. The believers saw in Revelation 10 a prophetic account of the proclamation of the first angel’s message, the Disappointment, and the mission of the third angel’s message (10:11). ⁷ During the 1860s the feeling continued to exist that 10:11 could be fulfilled in the U.S.A. Smith pointed out that this country occupied “a providential place in history” because “in what other land could the proclamation of the truth reach at once so many ‘peoples, nations and tongues?’ Revelation 10:11. People from every civilized part of the globe are here to be found, as a settled and abiding portion of our population.” ¹ This text was also used as an incentive for the distribution of publications in other languages. ² When individuals from the highest political level showed an interest in SDA literature, Haskell saw this as a fulfillment of the text, for “the truth” was also to go to “kings.” ⁴ In the 1870s, however, the extent of Revelation 10:11 began to be designated as “world-wide.” FSDA 284.2

To comprehend the significance of statements made up till 1874 regarding the “world-wide” extent of the SDA mission, it is necessary to look at the numerical size of the new church and its mission outreach. In 1863 when the SDA Church was officially organized it had a membership of about 3500, not many of whom had much in the way of financial resources. By 1875, 8000 members (the official number) ⁵ attempted to manage two publishing houses, a medical institution, and a college, to supply a growing demand for workers, and to fund a rapidly expanding work in North America. Since 1861 the believers had been aware that several individuals had accepted the third angel’s message in Ireland through reading literature sent by relatives in the U.S.A. ⁶ Publications had also been sent to England, and the “present truth” was accepted there. ⁸ By that time mission work was carried on among the French, Polish, Italian, Swedish, Danish, Norwegian and German immigrants in the U.S.A. For years these immigrant converts had already been calling for publications in their native languages and pamphlets had been published in French, German, and Dutch. ¹ In 1863 literature was sent to Australia ² and J. White became one of the first to employ the expression “world-wide” in reference to SDA mission. ⁴ At the same time B. F. Snook, who was an SDA minister for a few years, made the remark that the Great Commission was still valid. He stated that “the same great commission that authorized them [disciples] to go out into all the world is yet in force, and Christ yet says to his people, ‘Go ye into all the world, and preach the gospel to every creature’ [Mark 16:15]”; while John G. Matteson expressed his hope that “the solemn sound of the third angel’s message may be carried to the ends of the earth.” In that year there was the possibility that the SDA General Conference Executive Committee might send Snook as “a missionary to Europe before the close of 1863.” One of the workers, M. B. Czechowski, volunteered to go as a missionary to Europe. When for certain reasons, which were generally of a personal nature, this offer was not accepted, Czechowski discontinued his work for the SDA Church and left for Europe in May, 1864, as a missionary at large for the non-Sabbatarian Adventists who, incidentally, had become the strongest opponents of SDA. By 1864 two missionaries in Africa had become “whole hearted Seventh-day Adventists” mainly through reading SDA literature. ¹ A request was made for further literature and a missionary. ² Another call for a missionary came from Ireland. ⁴ However, no missionary was sent. This seemed due less to financial than to manpower inadequacy. Because of a lack of workers for the great need in America, no man “could be spared.” Literature requests also came from Italy and Switzerland. The general impression of the leadership, however, was that the “principal theater of the third angel’s message, the final message of mercy ... seems to be in our own country “ FSDA 285.1

In the early part of 1868 news was received that since his return to Europe Czechowski had established, without the knowledge of his Adventist sponsors, groups of Sabbath-observing Adventists in Central Europe. One of these groups in Switzerland discovered that there were SDA in the U.S.A. Correspondence developed which revealed that there were about 50 Sabbatarian Adventists in Switzerland and Italy. ⁸ The following year J. H. Ertzenberger (sometimes spelled Erzenberger or Erzberger) ¹ was sent to the U.S.A. as a representative of the Swiss believers to gain a more complete understanding of SDA doctrines. ² At that time the SDA Church received “almost daily applications to send publications to other lands.” ⁴ Against this background, the General Conference of that year hailed “with joy every indication of the present truth going to the nations and tongues of the earth” and decided to establish “the Missionary Society of the Seventh-day Adventists.” Its object was “to send the truths of the Third Angel’s Message to foreign lands, and to distant parts of our own country, by means of missionaries, papers, books, tracts, etc.” In 1870, in the context of the recent developments in Switzerland, J. White indicated that the SDA mission included “all Christian lands.” At the General Conference a resolution was passed concerning Czechowski’s mission in Europe acknowledging “the hand of God in the establishment of a body of S. D. Adventists in Central Europe,” and Christian fellowship was extended to these believers. In the autumn of 1870 Ertzenberger returned to Switzerland to become the first ordained minister recognized by the SDA Church to extend their mission outside North America. Plans were also made to publish twelve pamphlets in several languages especially for the benefit of immigrants in America. FSDA 287.1

At the end of 1871 the General Conference affirmed its interest in the mission work in Switzerland and other European countries and promised assistance as far as Providence allowed. ⁹ A resolution was adopted outlining a strategy of world mission intended to reach “the foreign born population of this land [U.S.A.], not only for their own sakes, but as one of the most efficient means of spreading to other lands a message which is to go to many nations, kindreds, tongues, and people.” ¹ In referring to missionary literature in other languages, J. White pointed out in 1872 that SDA were “several years behind the opening providence of God.” ² E. G. White urged the printing of publications in other languages, “that foreign nations may be reached,” ⁴ and called for individuals who could translate English SDA literature so the message of warning might go “to all nations” and men and women, “as they see the light, may turn from transgression to obedience of the law of God.” The study of other languages was recommended to young people so that “God may use them as mediums to communicate his saving truth to those of other nations.” Furthermore she said that “missionaries” should be available who were “willing, if need be, to go to foreign countries to present the truth before those who sit in darkness.” That year literature in Danish was both published and distributed in Denmark. FSDA 288.1

The General Conferences of 1873 reaffirmed the interest in mission among non-English-speaking people. ⁸ The demand for missionaries grew. Haskell stated that besides the crying need for qualified workers for the English-speaking population of the U.S.A. there were calls from “the Danes, Swedes, Norwegians, French, and Germans of our own land, and letters from Europe which show that there are openings in France, Spain, Italy, and in other parts of the Eastern continent.” ⁹ In order to meet this demand the decision was made to establish a denominational school at Battle Creek, Michigan. ¹¹ J. White remarked that it was not sufficient to work among the immigrants in the U.S.A.; men must be sent to Europe to establish the work. In response to calls from Switzerland, White urged that Andrews be sent in the autumn of 1873. He was not sent, and in Europe missionary progress continued slowly in Switzerland, Italy, and France. ¹ By 1873 Revelation 10:11 was at last interpreted as having world-wide significance, ² one of the arguments being similarity between the first and the third angel’s messages. J. White pointed out that the first angel’s message was foreseen as going “with a loud voice” and the fulfillment had been world-wide (Revelation 14:6, 7). The third angel’s message was also foreseen as going “with a loud voice” (Revelation 14:9), and analogy, he said, implied a similar world-wide scope. ⁴ This similarity also led to the practice of using the phrase “to every nation, and kindred, and tongue, and people” (Revelation 14:6) as an indication of the intended spread of the third angel’s message. Thus E. G. White stated that “the message of solemn warning must be given to all nations, tongues, and people,” and Haskell remarked that “wherever may be found worshipers of the true God, among every kindred, tongue, and people, there must this message be understood.” FSDA 289.1

In 1874 the SDA mission continued to expand. It was reported that in most cases, as a result of literature distribution, individuals had begun to observe the Sabbath in the Southern States of the U.S.A., Denmark, Sweden, Norway, Germany, Switzerland, Italy, France, Spain, England, Russia, Mexico and Australia. ⁶ In addition, calls for literature came from Scotland, Ireland, China and New Zealand ⁷ while publications had already been “sent” to “every missionary station on the coast of Africa.” ⁹ Summarizing current mission outreach, Haskell stated that “publications upon present truth are called for by individuals in almost every nation under heaven where civilization exists.” Against such a background it is understandable that Mark 16:15, “Go ye into all the world, and preach the gospel to every creature” began at last to be used, even being chosen as the motto of the periodical, The True Missionary. Like Revelation 10:11; Revelation 14:6, this text was interpreted as having world-wide significance. Referring to it, E. G. White said: “We have a world-wide message,” ¹ and a correspondent of the True Missionary said it implied a mission to “every habitable part of the globe.” ² FSDA 290.1

A large percentage of SDA still clung to a limited concept of the church’s mission. Haskell complained that while many had a theoretical understanding that their mission was to warn the whole world, they had no idea that in practice this meant spreading “the truth ... to every State and Territory in this Union, and into every part of such State or Territory” and “to every civilized nation on the globe, wherever there are honest hearts.” ³ Furthermore he felt that “the last message of mercy must reach all that are in danger of the wrath of God, which is all mankind; for all are embraced in the call, ‘Whosoever will, let him come’ [Mark 8:34].” ⁴ The most extensive view on world-wide mission in 1874 was provided by E. G. White, who stated that “the whole world ... is God’s great vineyard. The cities and villages constitute a part of that vineyard. These must be worked, and not passed by.” ⁶ She added that the SDA message was “a world-wide message. It is to be given to all cities, to all villages; it is to be proclaimed in the highways and the byways.” FSDA 291.1

At last the SDA Church commissioned J. N. Andrews as its first official American-born overseas missionary. On September 15, 1874 he sailed for Europe, ⁷ an event in the mission progress described by Butler as being “of great interest.” ⁸ Having arrived in Europe, Andrews described the importance of the world-wide SDA mission as “giving to the world the warning of the near approach of the Judgment, and in setting forth the sacred character of the law of God, as the rule of our lives and of the final Judgment, and the obligation of mankind to keep God’s commandments.” ⁹ This concept of mission was affirmed by E. G. White: “The light concerning the binding claims of the law of Jehovah is to be presented everywhere. This is the deciding question; it will test and prove the world.” ¹ FSDA 291.2

During this year, however, due to a large dependence on literature distribution, the praxis of the world-wide mission concept was primarily confined to literate individuals living in areas where the influence of the Christian civilization had penetrated. It was not until many years later that a practical concern developed for people of religions other than Christian. ² FSDA 292.1