F. Non-Apocalyptic Dimensions

During the period 1850-74 there was a gradual emergence of non-apocalyptic dimensions in the SDA theology of mission, most of which had roots in Protestant mission traditions in the U.S.A. ^{5Cf. Beaver, “American Missionary Motivation,” pp. 217, 222-26; Beaver, “Missionary Motivation,” pp. 120-23, 139-42.} Among SDA the greatest contribution to these motives for mission came from E. G. White. The classification of the following motives was determined by the thrust of the primary source material. In certain instances it was impossible to avoid some overlapping because of the close relationships among the various categories.FSDA 263.2

1. The Imitatio Christi

The concept of Christlikeness was especially used by E. G. White as a motive for mission. She frequently appealed “to all who profess to believe the truth, to consider the character and life of the Son of God. He is our example. His life was marked with disinterested benevolence. He was ever touched with human woe. He went about doing good. There was not one selfish act in all his life.” ^{6E. G. White, TC, No. 11, p. 36 (Testimonies for the Church 1:482). Cf. ibid., No. 12, p. 45 (Testimonies for the Church 1:519); ibid., No. 22, p. 115 (Testimonies for the Church 3:202); J. White, “The True Missionary,” The True Missionary, January, 1874, p. 4. In a particular instance she said: “Become like your self-denying Redeemer, pure and unselfish, your life characterized with disinterested benevolence” (TC, No. 19, 1870, p. 59 [Testimonies for the Church 2:545]).} It was her deepest desire that SDA should study and imitate the life style of Christ and she often referred to the life and character of Christ when appealing for missionary activity.FSDA 263.3

“Disinterested benevolence” played an important role during the Second Great Awakening, being especially emphasized by Samuel Hopkins and other New England theologians as a vital element in the social responsibility of the Christian. ^{1Hopkins associated sin with self-love and holiness with disinterested benevolence. This benevolence was very much concerned with the unselfishness of Christ and the public interest, the highest good for the largest number. Thus a dedicated Christian would sacrifice his personal interests for the greatest happiness of the whole. Hopkins’ view had strong missionary implications which were manifested in his own life when he supported some reform movements (Hopkins, The System of Doctrines ..., I, 2nd ed., 1811, pp. 461-91; Hudson, Religion in America, p. 152; Olmstead, United States, p. 189).} E. G. White explained the term in the context of Christ’s complete unselfishness. ^{2E. G. White, Spiritual Gifts 1:183; E. G. White, “Sacrifice,” p. 1; E. G. White, TC, No. 9, p. 13 (Testimonies for the Church 1:369); ibid., No. 10, p. 40 (Testimonies for the Church 1:431).}FSDA 264.1

Christ’s sacrifice for man was also employed frequently by E. G. White to motivate individuals to participate in mission work. The believers were encouraged to follow Christ’s redemptive activities because “as a great sacrifice was made to redeem them, they should act a part in this work of salvation, by making a sacrifice for each other.” ^{3Ibid., No. 4, p. 26 (Testimonies for the Church 1:174). Cf. ibid., No. 10, p. 40 (Testimonies for the Church 1:431). She said: “In view of what Christ has done for us, and has suffered for sinners, we should, out of pure, disinterested love for souls, imitate his example in sacrificing our own pleasure and convenience for their good” (ibid., No. 16, p. 5 [Testimonies for the Church 2:115]).} Commenting on the close relation between mission and an accurate understanding of the atonement, she remarked, “when the atonement is viewed correctly, the salvation of souls will be felt to be of infinite value. In comparison with the enterprise of everlasting life, every other sinks into insignificance.” ^{4Ibid., No. 17, p. 19 (Testimonies for the Church 2:215).} Citing 1 Peter 2:9 she said that Christ had called His followers “to imitate his life of self-sacrifice and self-denial, to be interested in the great work of the redemption of the fallen race.” ^{6E. G. White, “Sacrifice,” p. 1. Cf. [J. White], “Present Work,” p. 13. According to Cottrell “the mercy of God to us has brought upon us a debt of gratitude and love which it is impossible for us to overpay” (“The Gospel Is Free,” RH, Jan. 20, 1874, p. 45).} Christ, after having sacrificed everything for man, asked: “I have done all this for you, what are you willing to do for me? I have given you an example.” Those who excused themselves from being actively engaged in the salvation of others, E. G. White said, proved themselves “unworthy of the life to come, unworthy of the heavenly treasure which cost so great a sacrifice.”FSDA 264.2

2. The light of the world-the salt of the earth

The various aspects of Mt. 5:13-16 from the Sermon on the Mount were often quoted to motivate the believers to engage in mission work. The most frequently used appeals were made to the phrases, “Ye are the light of the world” (5:14) ^{1See e.g., Letter, J. White to Bowles, Oct. 17, 1849; [J. White], “Faith of Jesus,“ RH, March 7, 1854, p. 53; Letter, F. Wheeler to J. White, RH, Nov. 25, 1852, p. 109; Loughborough, “‘Ye Are the Light of the World,’” RH, May 23, 1854, pp. 140, 141; E. G. White, TC, No. 8, pp. 1, 53 (Testimonies for the Church 1:303, 345).} and “Ye are the salt of the earth” (5 13). ^{2[J. White], “Faith of Jesus,” RH, March 7, 1854, p. 53; E. G. White, TC, No. 8, pp. 1, 53 (Testimonies for the Church 1:303, 345); ibid., No. 7, p. 14 (Testimonies for the Church 1:262).} These were used even before a concept of world-wide mission had been developed. E. G. White expressed the relationship between Christ and His people as follows: “Jesus is light, and in him is no darkness at all [1 Jn. 1:5]. His children are the children of light [1 Thes. 5:5]. They are renewed in his image, and called out of darkness into his marvelous light [1 Peter 2:9]. He is the light of the world [Jn. 8:12], and they that follow him are the light of the world [Mt. 5:14]” ^{4Ibid., No. 16, p. 13 (Testimonies for the Church 2:122). She added that “their conversation should be heavenly. And while they enjoy communion with God, they will wish to have intercourse with their fellowmen, in order to express by their words and acts the love of God which animates their hearts. In this way they will be lights in the world” (ibid., pp. 13, 14 [Testimonies for the Church 2:122, 123]).} To be the light of the world also implied a responsibility for the laity. She indicated that “God requires his people to shine as lights in the world [Mt. 5:16]. It is not merely the ministers who are required to do this, but every disciple of Christ.” Both the ministers and the laity were responsible for the mission of the church. All, she said, who were “consecrated to God ... are channels of light. God makes them instruments of righteousness to communicate the light of truth, the riches of his grace [Ephesians 1:7], to others.”FSDA 264.3

The concept of being the light of the world and the salt of the earth was employed against the current practice of the formation of colonies of Sabbatarian Adventists. Already in 1856 J. White rebuked the tendency “to huddle together for the sake of the society of those of like faith,” for it signified hiding a light under a bushel (Mt. 5:15) and prevented the outpouring of the Holy Spirit. ^{7J. White, “Third Angel’s Message,” p. 141. Cf. [J. White], “The Scattered Flock,” RH, April 14, 1863, p. 156.} Several years later he said that it was a mistake to think that the message would have any impact on the world when the believers were “shut up in a corner, so excluded from the world, or so singular in their general deportment, as to have no influence in the world.” ^{8[J. White], “The Light of the World,” RH, April 21, 1863, p. 165.} E. G. White criticized the movements among SDA to concentrate in Battle Creek, Michigan, and Bordoville, Vermont. ^{9E. G. White, TC, No. 16, pp. 2-6 (Testimonies for the Church 2:113-16); ibid., No. 20, pp. 82-89, 137, 138 (Testimonies for the Church 2:631-36, 669).} In regard to the believers in Bordoville, she stated that “the plan of gathering together in large numbers, to compose a large church, has contracted their influence, and narrowed down their sphere of usefulness, and is literally putting their light under a bushel.” ^{1Ibid., p. 85 (Testimonies for the Church 2:633). She added that “the plan of colonizing, or moving from different localities where there is but little strength of influence, and concentrating the influence of many in one locality, is removing the light from places where God would have it shine.” Cf. ibid., p. 138 (Testimonies for the Church 2:669).} She further remarked that the SDA message should be given to the world and that God’s people who were the light of the world “should be interspersed among the moral darkness of the world, as witnesses; their lives, their testimonies, and example, to be a savor of life unto life, or of death unto death [2 Corinthians 2:16].” ^{2Ibid. Another reason against centralizing was that “God cannot display the knowledge of his will, and the wonders of his grace, among the unbelieving world, unless he has witnesses scattered all over the earth” who would function as “bodies of light throughout the world” (ibid., p. 82 [Testimonies for the Church 2:631, 632]).}FSDA 265.1

3. Love

Love was regarded as fundamentally important as a motivating principle in missions. Although references to the subject of love could be found in the current SDA literature, yet during this period it was not so frequently employed in relation to mission activity as some of the other motivating factors. Love to God was seen as a prerequisite for love to others. E. G. White stated that “love, true love for our fellowmen, evinces love to God.” ^{3Ibid., No. 16, p. 5 (Testimonies for the Church 2:116). Cf. ibid., No. 19, p. 64 (Testimonies for the Church 2:549). She said that “divine love” was to be found “in the renewed heart, and where this exists, love will naturally flow out to your fellow men” (ibid., No. 16, p. 68 [Testimonies for the Church 2:169]).} She further said that if the love of God would animate the heart it would manifest itself in word and deed toward our neighbors. ^{4Ibid., pp. 13, 14 (Testimonies for the Church 2:123); supra, p. 265, n. 753. She said: “With the love of Christ in the heart, Christians will work” (“Work for This Time,” p. 10). Cf. Haskell, “Counterfeit,” RH, Jan. 6, 1874, p. 29.} Another SDA pointed out that “if we would lead others to love Jesus, we must show that we love him.” ^{6Stephen N. Haskell (1833-1922) began his preaching ministry as an Adventist in 1853. Later in that year he accepted the third angel’s message. He occupied both important ministerial and administrative positions.} Love, according to Stephen N. Haskell, was “the motive from which the action springs. Love is an active principle, and cannot live without works. Its life consists in performing acts of disinterested benevolence.... It never becomes weary in doing good to others.” He also remarked that “Christ was the great example of this principle. And, as we are possessed of his Spirit, just in that proportion the work will be for the upbuilding of the cause for which he shed his blood.”FSDA 266.1

4. Salvation of others

Although the subject of the salvation of others was related to all non-apocalyptic motives, it had particular relevance for the believer’s personal salvation. The priorities in life, according to E. G. White, were “to secure our soul’s salvation and to save others. All importance should be attached to this, and everything beside should come in secondary.” ^{1Ibid., [No. 1], p. 12 (Testimonies for the Church 1:123). Cf. ibid., No. 16, pp. 11, 12 (Testimonies for the Church 2:121). She also said that “the followers of Christ have one leading object in view. The one great work, the salvation of their fellow men. Every other interest should be inferior to this, and this great enterprise should engage the earnest effort and deepest interest” (ibid., p. 67 [Testimonies for the Church 2:168]). Cf. Haskell, “Object of Missionary Work,” The True Missionary, April, 1874, p. 28. To Andrews the only reasons on which the actions of ministers should be based were “the honor of God and the salvation of men” (“Preparation for the Work,” The True Missionary, February, 1874, p. 13).} Being actively involved in the salvation of others seemed to be a condition for personal salvation. She pointed out that “light, precious light, shines upon them [God’s people]; but it will not save them, unless they consent to be saved by it, fully live up to the light, and transmit their light to others in darkness.” ^{2E. G. White, TC, No. 16, p. 14 (Testimonies for the Church 2:123).} Financial support could not take the place of “personal efforts.” No one was to be excused from personal involvement in the salvation of fellow men: “All will not be called to go to foreign missions, but you may be missionaries at home in your own families and in your neighborhoods.” ^{4E. G. White, TC, No. 9, p. 13 (Testimonies for the Church 1:368). She said that “the more closely our connections with our fellow-men, the greater is our responsibility” (ibid., No. 22, p. 126 [Testimonies for the Church 3:209]).} She brought out that believers were “their brother’s keeper,” making them “in a great degree responsible for souls around them.” “We are one great brotherhood,” she observed on another occasion, “and the welfare of our fellow-men should be our great interest.”FSDA 267.1

5. The parable of the talents

The talents of God’s people were considered of vital importance in the proclamation of the present truth. E. G. White emphasized the obligation of believers to dedicate their talents to the service of others and referred from time to time to the obligations implicit in God’s ownership as Creator, Christ’s redemptive sacrifices, and the fitness of a man’s talents as tools in God’s hand for reaching suffering humanity. ^{6Ibid.;ibid., No. 17, pp. 110, 111 (Testimonies for the Church 2:284, 285); ibid., No. 20, pp. 122, 123 (Testimonies for the Church 2:659); ibid., No. 22, p. 48 (Testimonies for the Church 3:160).} The parable of the talents (Mt. 25:14-20), she said, was especially given for “the benefit of Christians living in the last days.” ^{1Ibid., No. 5, p. 18 (Testimonies for the Church 1:197).} Though she interpreted the talents in a variety of ways, they seemed to her to signify especially the “means,” or money, which God has entrusted to individuals and which those in whose heart “the truth lives” will cheerfully expend “in sending the truth to others.” ^{2Ibid. (Testimonies for the Church 1:197, 198).} In fact she stated that “every soul saved, is a talent gained.” ^{4Cf. ibid., No. 21, p. 94 (Testimonies for the Church 3:65).} The employment of talents would result in the believers shining as lights in the world and receiving a reward “proportionate to the talents improved.” Those who did not invest their talents in the advancement of God’s work would be punished “according as the talents have been abused” and were compared with the unfaithful servant in the parable who hid the Lord’s talent in the earth. In this context E. G. White made the appeal that “God calls upon you to put all your strength with the work. You will have to render an account for the good you might have done had you been standing in a right position, but which you have failed to do.”FSDA 267.2