- About the Author
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- Abbreviations
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- Here the Story Begins
- Harbingers of the Advent Awakening
- Carefree Childhood Days
- Early Experiences Recounted
- A “School Days” Experience
- The Family Moves to the City of Portland
- The Portland the Youthful Ellen Harmon Knew
- Hatmaking in the Harmon House
- Attending Brackett Street School
- The Textbooks She Read
- Robert Harmon's Trip to Georgia
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- The Question of the Immortality of the Soul
- The Time of Expectation Passes
- A Test of True Character
- The Second Angel's Message
- October 22, 1844, The Day of Expectation
- The Great Disappointment of October 22, 1844
- The Failing Health of Ellen Harmon
- Ellen Harmon Given a Vision—Her First
- The First Vision as Published in the Day-Star
- The Vision Answered Many Pressing Questions
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- The Otis Nichols Letter of April 20, 1846
- Ellen's Experience in Delivering the Message
- Early Arguments for the Spirit of Prophecy
- Some High Points of her Work in Eastern Maine
- Vision of Ministry in the Heavenly Sanctuary
- Some Fanatical Positions She Met
- Wrestling With the Views of the Spiritualizers
- Ellen Leaves Suddenly for Home
- The Healing of Frances Howland and William Hyde
- Preserved from Fanaticism
- Visit to New Hampshire
- Contending with Spiritual Magnetism
- Called Back to Portland
- Vision of the New Earth
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- Enabled to Write
- The Large Family Bible
- The Bible Held in Vision
- The Unenviable Position of the Prophet
- A Symbolic Warning
- “Another Angel, Father!”
- Who Could be Saved?
- The First Visit to Massachusetts
- The 1845 Expectancy of the Second Advent
- The Second Visit to Massachusetts
- Otis Nichols’ Eyewitness Account
- Meeting Joseph Bates at New Bedford
- The Publication of Her First Vision—January, 1846
- Publication of the Vision of the Heavenly Sanctuary
- The Place of the Vision in Confirming the Sanctuary Truth
- God's Leadings Clearly Manifest
- The Vision in a Sailboat
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- Writing for the Press
- Ellen White described its reception:
- The Proclamation of the Third Angel's Message
- The Content of the Paper
- Birth of a Second Son, James Edson White
- The Paris, Maine, Conference
- Among the Believers in Maine and New York State
- A Hymnbook for the Sabbathkeeping Adventists
- The Little Paper Almost Died
- Death Invades the Camp
- Fruitage of Public Ministry in Oswego
- Vision of Future Events
- The Visit to Vermont and Maine
- The Gift of a Horse and Carriage
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- Satan's Vicious Attacks
- Special Significance Disclosed by Vision
- The Third Angel's Message to be Made Plain by a Chart
- A Marked and Significant Change in the Tide
- Many Visions Giving Insights and Guidance
- A Summary of Other Important Visions
- A Time for Development of the Doctrinal Structure
- The Crucial Yet Productive Years of the “Scattering Time”
- Taking Up Residence in Maine
- Significant Conferences at Paris and Topsham
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- Concerted Plan to Publish the Visions
- Ellen White's First Book
- Settling in Saratoga Springs, New York
- Moves Toward Order and Organization
- The Conference at Washington, New Hampshire
- The Bethel, Vermont, Conference
- The Conference at Johnson, Vermont
- The Conference at Vergennes, Vermont
- Testimony Concerning Using Tobacco
- The Midwinter Tour in Western New York
- Back Home in Saratoga Springs
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- Ellen G. White Looks Back
- Positive Denial of the False Charge
- Explained Further as a Charge is Answered in 1883
- Developing Perception on Ellen White's Part
- A Term with a Changing Meaning
- Vision of the Open and Shut Door
- Labor for Sinners During the Shut-Door Period of 1845 to 1851
- Experience of Heman Churchill (July, 1850)
- J. H. Waggoner Recalls His Experience
- A Review of 1851 Developments
- Criticism of Deletions from the First Vision
- Why Were the Lines Omitted in 1851?
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- Strict Economy Maintained
- Working in the Opening West
- First Visit of James and Ellen White to Michigan
- With the Believers in Jackson, Michigan
- The Strange Case of a Self-Appointed Woman Evangelist
- Lost on the Way to Vergennes
- The Vergennes Meeting and Mrs. Alcott
- Back Home in Rochester
- The Review and Herald to be Published Weekly
- The 1853 Eastern Tour
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- The Vital Need for Church Organization
- James White Joins in Calling for Gospel Order
- The Tour of Northeastern New York State
- Sins Tolerated in the Camp
- Early Light on Basic Health Principles
- Ellen White's Battle With Disease
- Continuing the Evangelistic Thrust
- The Trip to Wisconsin
- Establishing the First “Adventist Book Center”
- Eyes on the Evangelistic Tent
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- The Vision at Hillsdale, Michigan
- Visiting the Churches in Eastern Michigan
- The Concept of the Investigative Judgment Dawns
- A Power Press for the Review Office
- Plans for a Trip East
- Vision at Buck's Bridge, New York
- The August Vision at Monterey, Michigan
- The October Visit to Monterey and Another Important Vision
- The Battle Creek Conference
- The Vision of the Shaking
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- Meetings in Ohio
- The Great Controversy Vision
- Counsels for New Believers
- A View of the Agelong Controversy in its Broad Sweep
- Ellen White Tells the Story at the General Conference in May
- The Choice of Title for the Forthcoming Book
- A Startling and Thought-Provoking Object Lesson
- M. B. Czechowski, the Converted Catholic Priest
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- The Conference Address on Organizing Churches
- The Eight-Week Eastern Tour
- Vision at Roosevelt, New York
- The Battle Creek Church Sets the Pace in Organizing
- A Creed and the Spirit of Prophecy
- The Formation of the Michigan Conference
- Other States Organize
- Cautions Sounded
- M. E. Cornell to Go to Ohio
- Confessions of Negative Attitudes
- James White Surveys the Battle and Victory
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- Vision at Parkville, Michigan
- Ellen White Examined While in Vision
- At Home and Writing Personal Testimonies
- The Inroads of Prevailing Fashion
- Letters to the Wife of a Minister
- Another Intimate Glimpse of the White Home Life
- A Second Vision of Civil War Involvement
- The New Publishing House
- The Five-Week Western Tour
- The War and the Threatening Draft of Recruits
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- First Annual Session of the Michigan State Conference
- The Business Sessions of the Conference
- Matters for Conference Consideration
- Organization of the General Conference
- The Last Few Weeks of 1862
- A Burden for the Youth of the Church
- Victories at Wright and Orleans
- Triumphant Year-End Meetings at Battle Creek
- The Church Prepared for Development and Expansion
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The Address
The address carried a heading giving the proper setting of the matter: “From the Church of God at Battle Creek, to the Churches and Brethren and Sisters in Michigan.” It opened with the words:1BIO 389.4
We wish to call your attention to a plan of Systematic Benevolence to support the proclamation of the third angel's message, which may be in harmony with the plain declarations of Holy Scripture.—Ibid.1BIO 389.5
With the citing of New Testament support, a scriptural framework was assembled for the projected procedures, and it was suggested that “we gather from these facts some instruction relative to our own duty.” The pioneers of the Seventh-day Adventist Church could have gone more easily to the Old Testament and brought in the obligation of the tithe, but at this juncture, regardless of the attractiveness of the tithe, they were not sure that it was not one of those ceremonial obligations that ceased at the cross. In the occasional mention of organization they were looking to the New Testament with its seven deacons, not to the Old Testament with the appointment by Moses of the seventy. In finance they were looking to the New Testament and Paul's counsel in 1 Corinthians 16:2 that “upon the first day of the week let every one of you lay by him in store, as God hath prospered him, “rather than to Malachi's direction to “bring ye all the tithes into the storehouse, that there may be meat in mine house” (Malachi 3:10). They conceded that the tithing system was a good plan, and it did have a strong bearing on the conclusions reached and set before the church. Here is the argument set forth in the address:1BIO 389.6
If Paul found it essential to complete success that method should be observed in raising means for benevolent purposes, it is certainly not unreasonable to conclude that we should find the same thing beneficial in promoting a similar object. As Paul wrote by the inspiration of the Holy Spirit, we may rest assured that his suggestions were not only safe to follow, and calculated to ensure success, but also that they were in exact accordance with the will of God. We shall not therefore displease Him by adopting the suggestions of His servant Paul.—Ibid.1BIO 390.1
The next paragraph delineated the points supported by Scripture, which it was thought should form the basis for the plan Sabbathkeeping Adventists ought to follow:1BIO 390.2
“Upon the first day of the week let everyone of you lay by him in store as God hath prospered him.” This implies: 1. A stated time for the business, viz., the first day of the week. 2. The concurrent action of each individual, for he adds, “Let every one of you” lay by him in store. 3. This is not a public collection, but a private act of setting apart for the Lord a portion of what one possesses. 4. The amount to be given is brought home to the conscience of each individual by the language, “as God hath prospered him.”—Ibid.1BIO 390.3
The next point made was “How may we reduce to practice these excellent suggestions?” It was thought that with few exceptions the following plan could be adopted:1BIO 390.4
1. Let each brother from 18 to 60 years of age lay by him in store on the first day of each week from 5 to 25 cents. 2. Each sister from 18 to 60 years of age lay by her in store on the first day of each week from 2 to 10 cents. 3. Also, let each brother and sister lay by him or her in store on the first day of each week from 1 to 5 cents on each and every $100 of property they possess....1BIO 390.5
The lowest sums stated are so very small that those in the poorest circumstances (with very few exceptions of some widows, infirm, and aged) can act upon this plan; while those in better circumstances are left to act in the fear of God in the performance of their stewardship, to give all the way up to the highest sums stated, or even more, as they see it their duty to do.—Ibid.1BIO 391.1
To implement the plan, the pioneers suggested:1BIO 391.2
Each church may choose one of their number whose duty it shall be to take the names of those who cheerfully act upon this plan, and also the sums they propose to give each week, and collect these sums on the first of each month, and dispose of them according to the wishes of the church. Those scattered, and not associated with any church, can act for themselves or for their households, in the same manner.—Ibid.
This plan, developed by leading men in the church, became known from the outset as “Systematic Benevolence.” They were pleased that it placed the burden of church support in an equitable way upon all believers. In time refinements and developments in applying and servicing the plan were made. As for the Battle Creek church, to which this plan was primarily addressed:1BIO 391.3
J. P. Kellogg was ... chosen collector and treasurer for the Battle Creek church, and Elder James White was chosen corresponding secretary to correspond with the brethren scattered abroad who may wish to address him upon the subject of Systematic Benevolence.—Ibid.1BIO 391.4
A week later, White reported to the readers of the Review that forty-six in Battle Creek had already signed up, declaring what they intended to do. It looked good to him, and he stated:1BIO 391.5
It is time that all shared the blessings of the cheerful giver. God loves such.... Let this work of giving be equally distributed, and let the cause be fully sustained, and all share the blessing. This system carried out properly will serve to unite in prompt action, in sympathy and love, the waiting people of God.—Ibid., February 10, 1859.1BIO 391.6
White was cheered by the response of some of the churches. The first to respond was Hillsdale, Michigan. They also had a question:1BIO 392.1
Brother I. C. Vaughn writes from Hillsdale, Michigan, that the church in that place “are acting on the Systematic Benevolence plan, and like it much,” and inquires, “What is to be done with the money at the end of the month?”—Ibid., March 3, 1859.1BIO 392.2
White rather quickly came up with a practical answer. This related to the very purpose of instituting the plan. He responded:1BIO 392.3
We suggest that each church keep at least $5 in the treasury to help those preachers who occasionally visit them, and labor among them. This seems necessary.... Such is the scarcity of money, that our good brethren very seldom are prepared to help a messenger on his journey. Let there be a few dollars in every church treasury. Beyond this, the debt on the tent enterprise, et cetera, claims the proceeds of Systematic Benevolence in this state [Michigan].—Ibid.1BIO 392.4
The back page of the February 10 issue of the Review carried an announcement that blank, ruled books were being prepared at the Review office “for the use of those who act as collectors and treasurers,” and they could be had for 15 cents. White urged a response from believers in other States, and some soon began to appear in the Review and Herald.1BIO 392.5
Almost from the first the close relation of Systematic Benevolence to the tithe was observed. This appeared first in the details of how to reckon the obligation of the property holder. The basic plan, which called for 1 to 5 cents to be paid each week on every $100 of property, embodied a tithing principle, as explained in more detail in early 1861. James White, in a little-known and short-lived printed sheet, referred to the Systematic Benevolence as the tithe:1BIO 392.6
We propose that the friends give a tithe, or a tenth of their income, estimating their income at 10 percent of what they possess.—Good Samaritan, January, 1861.1BIO 392.7
The basis for this determination of the tithe was soon explained in the Review and Herald:1BIO 393.1
We meant just what the churches are adopting in Michigan [referring to his statement published in the Good Samaritan]; viz., they regard the use of their property worth the same as money at 10 percent. This 10 percent they regard as the increase of their property. A tithe of this would be 1 percent, and would be nearly 2 cents per week on each $100, which our brethren, for convenience sake, are unanimous in putting down....1BIO 393.2
Next come the personal donations. Let the young men who have no taxable property come up nobly here, also the young women.—The Review and Herald, April 9, 1861.1BIO 393.3
Systematic Benevolence was early endorsed by Ellen White, and she linked it with the tithe. First she assured the church in June, 1859, “The plan of systematic benevolence is pleasing to God” (Testimonies for the Church, 1:190), and then in January, 1861, in a Testimony article entitled “Systematic Benevolence,” she wrote: “Rob not God by withholding from Him your tithes and offerings.” The article closed with Malachi 3:8-11 quoted in full (Testimonies for the Church, 1:221, 222). At the outset there was no separation of tithes from offerings. The demand for funds was mainly for the support of the ministers and the evangelistic outreach.1BIO 393.4
Some years later, in an article published in the Testimonies entitled “Tithes and Offerings,” Ellen White wrote of Systematic Benevolence:1BIO 393.5
The special system of tithing was founded upon a principle which is as enduring as the law of God. This system of tithing was a blessing to the Jews, else God would not have given it them. So also will it be a blessing to those who carry it out to the end of time.—Testimonies for the Church, 3:404, 405.1BIO 393.6
There were developments through the years, as the work of the church broadened, that called for a separation of funds into two groups, “tithes” and “offerings.” Also the precise use of the tithe, sacred to the support of the ministry of the church, was repeatedly brought to the attention of the leaders and members.1BIO 393.7