The Truth about Tithe - 6

The Watson Letter and the Southern Work

What was the Watson letter, and what is the story behind it?

The Colorado Conference was organized at the first camp meeting in that state, which was held near Denver in the late summer of 1883. By the year 1900, the Colorado Conference had a number of local churches and was just beginning to start its church school system. (There is no Colorado Conference today; on February 8, 1981, it was merged with the Wyoming Conference into the Rocky Mountain Conference.)

In 1900, Elder G. F. Watson became the conference president, and continued in that position until 1908. On January 22, 1905, Ellen White sent an important letter to him.

. What is the background of this letter?

Some workers in an independent ministry began a project which church leaders did not consider worthy of support. They would neither do it themselves nor encourage or support others to do it.

Over a course of several years, Ellen White wrote a number of letters of approval and encouragement to the workers carrying on this work in the southern states. Many of those letters will be found in the book, The Unpublished Testimonies (also called The Spalding-Magan Collection). (At the end of the "Conclusions" chapter, we will list where to obtain this book.)

In her letters to these workers, in addition to other encouragement and advice, Ellen White counseled them to appeal directly to the church members for funds, since church leaders refused to honor their requests for funds or even admit publicly that they existed.

She told them that donations, sent through church channels, earmarked for their work would not be forwarded to them. (That unethical procedure parallels the present pattern imposed upon denominationally approved independent ministries at the present time (see Appendix 6 and 7).

Following her advice, the ostracized workers began writing directly to church members for help. In addition, in 1904, several of them traveled as far west as Colorado. In several meetings, they told what they were doing and spoke of their needs. Among the donations they received was tithe money.

Returning to their area of labor, they spent the funds. Those faithful workers were carrying on their ministry in accordance with Spirit of Prophecy counsel, and they deserved the encouragement and support which church leaders did not wish to grant them.

After their departure, Elder G.F. Watson, Colorado Conference president, learned about the giving of tithe to these workersand that members of his conference had given it!

He was furious, feeling that all the tithe produced by Colorado Conference church members belonged to him, to manage and dole out. We can understand his feelings, recognizing that many church officials hold similar views today.

Without stopping to consider that God was well-able to continue caring for His work in Colorado even while, at the same time, impressing some of its members to help support a needed work elsewhere, Elder Watson fired off an angry letter to those workers.

He told them that, since they were not denominationally employed workers, were operating an independent ministry, and had not received their funds through regular channels they were not entitled to receive funds from on-the-rolls Seventh-day Adventist church members. Their activities had not been approved by his committees.

In other words, Elder Watson felt he owned the church members in his territory; at least, that he had authority to override their convictions and decisions.

He demanded the money back. How dare they use God's money without first obtaining his permission?

But the workers had already spent the money and were hard-pressed to know what to do.

At this juncture, the God of heaven looked down on this work which should be done, which the church was not doing. He saw the selfishness in hearts that would let that work die rather than relinquish what they considered their right to control funds.

So He told His servant, Ellen White, to write a letter to Elder Watson, and mail a copy to those workers. The copy they received was included in the Spalding-Magan Unpublished Testimonies. It is a valid manuscript and has always been acknowledged as genuine by the E.G. White Estate.

. What is the actual text of the letter?

"Mountain View, California

"January 22, 1905

"Elder Watson:

"My brother, I wish to say to you, Be careful how you move. You are not moving wisely. The least you have to speak about the tithe that has been appropriated to the most needy and the most discouraging field in the world, the more sensible you will be.

"It has been presented to me for years that my tithe was to be appropriated by myself to aid the white and colored ministers who were neglected and did not receive sufficient properly to support their families. When my attention was called to aged ministers, white and black, it was my special duty to investigate into their necessities and supply their needs. This was to be my special work, and I have done this in a number of cases. No man should give notoriety to the fact that in special cases the tithe is used in this way.

"In regard to the colored work in the South, that field has been and is still being robbed of the means that should come to the workers of that field. If there have been cases where our sisters have appropriated their tithe to the support of the ministers working for the colored people in the South, let every man, if he is wise, hold his peace.

"I have myself appropriated my tithe to the most needy cases brought to my notice. I have been instructed to do this; and as the money is not withheld from the Lord's treasury, it is not a matter that should be commented upon; for it will necessitate my making known these matters, which I do not desire to do, because it is not best.

"Some cases have been kept before me for years, and I have supplied their needs from the tithe, as God has instructed me to do. And if any person shall say to me, Sister White, will you appropriate my tithe where you know it is most needed, I shall say, Yes, I will; and I have done so. I commend those sisters who have placed their tithe where it is most needed to help to do a work that is being left undone; and if this matter is given publicity, it will create knowledge which would better be left as it is. I do not care to give publicity to this work which the Lord has appointed me to do.

"I send this matter to you so that you shall not make a mistake. Circumstances alter cases. I would not advise that any should make a practice of gathering up the tithe money. But for years there have now and then been persons who have lost confidence in the appropriation of the tithe who have placed the tithe in my hands, and said that if l did not take it they would themselves appropriate it to the families of the most needy minister they could find. I have taken the money, given a receipt for it, and told them how it was appropriated.

"I write this to you so that you shall keep cool and not become stirred up and give publicity to this matter, lest many more shall follow this example.

(Signed) Ellen G. White" - EGW letter, dated January 22, 1905 (Letter 267, 1905), to Elder G.F. Watson, president of the Colorado Conference (Spalding-Magan Unpublished Testimonies, 215-216)

. Can you tell us more about this letter?

Let us consider the Watson letter, paragraph by paragraph. Ellen White stated several important principles in this letter:

1 - Elder Watson should not have opposed the giving of tithe by church members to independent workers (paragraph 1).

2 - Ellen White had, for quite some time, paid her own tithe directly to independent and retired workers (para 2, 4, and 5). She had done this because God instructed her to do it (para. 2,4,5).

3 - She did not discourage others from doing the same thing (para 5).

4 - It has sometimes been said that Ellen White could do this because "she was a prophet." But we here find her commending other faithful believers who were doing it also, instead of placing it into the regular church channels (para. 5).

5 - It has been said that it was all right for members to pay tithe outside of the regular channel, if they paid it to Ellen White to disburse. Yet she commended these church members for having given it directly to the independent workers even though they had not routed it through her or even consulted her (para. 5)..

6 - According to her commendation, they had placed the tithe "where it is most needed, to help to do a work that is being left undone" (para. 5). She said there are activities and fields that "have been robbed" of needed means, and this lack should be supplied in this manner (para. 3).

7 - She stated that this was a work the Lord had appointed her to do, "and others to do" (para. 5).

8 - She approved, not condemned, such direct giving of the tithe to independent workers. When others inquired whether they should do it, she advised them that it was an acceptable practice, if God so convicted them (para. 5).

9 - But she cautioned that no one should make a practice of trying to gather up the tithe; i.e., asking that others give it to them (para. 6).

This is important counsel and closely related to another vital principle: No one should tell others where they should place their tithe. Beware of anyone coming to you and asking for your tithe! They may present their needs and even ask for help. But they should not be asking for the tithe.

10 - Those individuals who are convicted to place their funds with independent ministries, rather than with the conference, should do so (para. 6).

11 - Neither the officers of the church nor its salaried workers should seek to dissuade anyone from paying their tithe outside its committee-approved channels, nor should threats or penalties follow such gifts (para. 1, 3, 5, 6, 7). When the conference brethren learn of instances in which believers are so allocating their tithe, they ,should "hold their peace" and be quiet about the matter, not seeking to oppose it (para. 3).

12 - Butand this is importantonly those should pay their tithe outside the regular channels who are convicted that they should do so (para. 3, 4, 5, 6). The call to give our tithes to God is a sacred matter. Our heavenly Father must guide His children at each step. We should pray over our tithe, just as we pray over the proper utilization of our time and talents.

13 - The only ones who should be supported in this direct way are those who are doing the right work. It should be a work that is needed, which is not funded by the church (para. 2).

14 - Tithe given directly by believers to independent workers "is not withheld" (para. 4). It was not paid into the denomination, yet it was "not withheld."

15 - Tithe so given has gone directly into "the Lord's treasury" (para. 4). It was not paid into the denomination, yet it went into the "Lord's treasury. "

16 - We are told that a valid reason for paying tithe outside the regular channels may simply be because of a loss of confidence in how the brethren in the church are appropriating tithe given them (para. 6). However, in all such matters, we should let God carefully guide us. None should act rashly.

17 - "Circumstances may alter cases" (para. 6). This is also wise counsel. Just because it is an independent ministry does not mean it is a good one. It might even be teaching error. Today is not as yesterday; tomorrow may be different. This missionary project is not as that one, and all keep changing. Prayer is needed. Is the ministry defending God's Word or is it tearing it down? The privilege of paying tithe is to be a blessing, not a routine, nor an unthinking task.

18 - In summary: "I commend those sisters who have placed their tithe where it is most needed to help to do a work that is being left undone" (para. 5).

. But perhaps the Watson letter was an isolated case. What was this "southern work?

There is a story behind this, which you need to know. Very briefly, Ellen White was divinely guided to know that we must start post-secondary school training centers, and that they must be centered around religious and practical instruction.

As a result of her promptings, Battle Creek College was founded in 1874. But rather quickly it degenerated into just another humanistic, literary, institution. Despite her advice, the emphasis on religious and manual instruction was essentially omitted. Instead, courses in Latin, rhetoric, and classical literary studies were given. The founding of some other colleges yielded similar results. For example, when Ellen White was told that recently founded Walla College had already sold its pasturelands, she wept.

Under her prompting, two earnest Spirit of Prophecy advocates (Edward A. Sutherland and Percy T. Magan) attempted to restructure the Battle Creek curriculum in 1897. But the city site of the college, lack of acreage immediately around it, plus other problems caused Ellen White to encourage Sutherland and Magan to move the campus to a new location.

During the summer of 1901, the school furnishings were moved by railroad car to Berrien Springs, Michigan. The new school was named Emmanuel Missionary College.

But by 1904, the hoped-for results were not being seen. The Lord impressed Ellen White that, if the Spirit of Prophecy blueprint was to be carried out, a school, which was totally independent of denominational control, would have to be erected. The plan for independent ministries came from God.

That same year, Sutherland and Magan resigned their positions at EMC and went in search of property. Ellen White told them they would find it near Nashville, Tennessee. The old Nelson farm was purchased because she said this was the place.

She also instructed them that they must incorporate, thus making them a separate, legal state-recognized organization. She was very insistent on the fact that the school not be placed under the control of the denomination. God had revealed to her that the only hope of following the blueprint would be in independent ministries.

"Oftentimes in the past, the work which the Lord designed should prosper has been hindered because men have tried to place a yoke upon their fellow workers who did not follow the methods which they supposed to be the best." --Special Testimonies, Series B, #11, The Madison School, 27.

Just as God's people should return to the blueprint in their evangelistic and publishing work, so their educational work required serious changes also. Ellen White said that the only solution was the founding of independent facilities, which were not under the control of centralized church authorities.

"God has revealed to me that we are in positive danger of bringing into our educational work the customs and fashions that prevail in the schools of the world. If teachers are not guarded in their work, they will place on the necks of their student worldly yokes instead of the yoke of Christ.

"The plan of the schools we shall establish in these closing years of the work is to be of an entirely different order from those we have instituted in the past." --Special Testimonies, Series B, #11, The Madison School, 28.

"I have been shown that, in our educational work, we are not to follow the methods that have been adopted in our older established schools. "--Special Testimonies, Series B, # II, The Madison School, 29.

She said the message could never be fully carried to the world until the workers were free to obtain their directions from the Lord.

"Before we can carry the message of present truth in all its fullness to other countries, we must first break every yoke. We must come into the line of true education, walking in the wisdom of God, and not in the wisdom of the world. God calls for messengers who will be true reformers. We must educate, educate, to prepare a people who will understand the message, and then give the message to the world." --Special Testimonies, Series B, # II, The Madison School, 30.

The Madison pattern was to be followed by a number of independent ministries in the years which followed. Some would be medical, some educational, some publishing, and some missionary.

However, Madison had a great strike against it, which, unfortunately, all the independent ministry which followed also had: Because it was not under denominational control, the brethren were suspicious of it and treated it as a renegade in their midst.

. Why did she indicate that it would not be wise for Elder Watson to protest, lest the matter become more widely known?

She wrote that in light of the level of worldliness in the church at that time. The situation had not yet deteriorated as much as it later would.

Fortunately for the folk back then, the extent of erroneous teachings and practices was not as extensive and ingrained as it would later become.

. Can you, very briefly, mention some of the problems, which would later develop?

Looking back from our vantage point, we find that a rising flood of doctrinal errors, lowered standards, and general worldliness gradually gained ground in the very church which was supposed to stand out pure and separate from the churches which were disobeying the Ten Commandments. Here are but a few aspects:

Joking, jesting ministers; financial mismanagement; ignoring and downgrading of the Spirit of Prophecy; opposition to historic beliefs; time setting; immorality; television; quotations from Catholics; meat eating; sin is not sinful; worldly clothing; sunrise services; dietary intemperance; know-it-all pastors who laugh at obedience to God's Word; Celebration churches.

Pastoral adulteries; the use of wine; secular mindedness; heavy-handed control over the local churches; going to restaurants on Sabbath; high-priced automobiles; unity with Protestants and Catholics; forbidding the Spirit of Prophecy in church; it is all right to sin; spiritualism; meditation classes; cosmetics; worldly music; use of psychiatry; enjoy life and be saved.

Government aid and accompanying regulations; reliance on doctoral degrees; ridicule of healthful living standards; compromise with the world; misuse of funds; disparagement of the Bible; jewelry; movies; permission for pastors to divorce and remarry; growing acceptance of homosexuals; attendance at Promise Keepers; do as you please; alcoholism.

Worldly magazines; Catholic teachings; sporting events on the Sabbath; LAB, neuro-linguistic psychology; hypnotism; college accreditation regulations; clown courses; acquirement of militia guns; laughter-healing theory; sole reliance on worldly medical methods; lovers of the wicked more than lovers of God; entertainment craze; opposition to modesty in clothing.

Already saved at the cross; no atonement; no need to obey the law of God; fiction reading; ecumenism; Jesuit penetration; humorous skits in church service; praising earlier Adventist apostates; misquoting and twisting the Spirit of Prophecy; forsaking of a simple diet and natural remedies; ornamentation; cell groups; easy to be saved.

No sanctuary in heaven; no investigative judgment; prayer is not necessary; theater, opera, and ballet attendance; trademark lawsuits against believers; quoting and recommending worldly books in church and articles; frivolous, bantering conduct; teaching for doctrines the commandments of men.

It is all coming in like a flood, an incoming tide of worldliness; and we cry to God for help. "Oh, come quickly, Lord Jesus!"

"And except those days should be shortened, there should no flesh be saved: but for the elect's sake those days shall be shortened."-Matthew 24:22.

. Was Madison the only independent ministry in the South at that time?

At the time that the Watson letter was written, there were two primary independent ministries in the South. One was the Madison training school; the other had been founded by J. Edson White, Ellen White's second son.

He had been operating a publishing company in Battle Creek and helping on several church publishing (primarily music and Sabbath School) projects when, in 1893, he read a paper by his mother entitled, "Our Duty to the Colored People."

Edson White immediately determined to answer the call. Having had some experience in ship navigation, he had a riverboat, the Morning Star, built in 1894. Enlarged a little later, it provided a residence for him, staterooms for the workers, chapel, library, print shop, photographic room with darkroom, kitchen, and storerooms. A number of missionary-minded helpers joined him, and down the Mississippi they journeyed. The group partially supported themselves by selling some books, which Edson wrote, including The Gospel Primer, a Bible-based first reader for children and the illiterate.

Their trips took them along many rivers in the South, and a number of churches and schools for blacks were started.

The problems they encountered were immense, particularly the financial ones. Yet one of their biggest, was the fact that church leaders regarded them as some kind of enemy.

All because Edson White's project was an independent ministry. What made it "independent"? First, he had not turned over ownership of the boat to the church and, second, they were not telling him where to go and what to do. So he was isolated, ignored, rejected by his former brethren in Battle Creek. Word was sent out for church leaders all across America to render him no aid. If they could not control him, they would destroy him.

. Did Ellen White have more to say about the Southern work?

With that background, we are ready to consider what Ellen White had to say about "the Southern work"for she was talking about independent ministries down there.

In a letter sent to the General Conference officers, in January 1908. Ellen White warned them that the God of heaven did not approve of their plans to bind even more tightly the bands of restrictions about independent ministries.

"To those in our conferences who have felt that they have all authority to forbid the gathering of means in a certain territory I now say: This matter has been represented to me again and again. I now bear my testimony in the name of the Lord to those whom it concerns. Wherever you are, withhold your forbidding. The work of God is not thus to be trammeled. God is being faithfully served by these men, whom you have been watching and criticizing. They fear and honor the Lord; they are laborers together with Him. God forbids you to put any yokes upon the necks of His servants.

"It is the privilege of these workers to accept gifts or loans that they may invest them to help in doing an important work that needs to be done.

"This wonderful burden of responsibility that some suppose God has placed upon them with their official position, has never been laid upon them. If men were standing free on the high platform of truth, they would never accept the responsibility to frame rules and regulations that hinder and cramp God's chosen laborers in their work for the training of missionaries." -Letter, dated January 6. 1908.

Two months later, in March, Ellen White sent out this general appeal:

"In the past. Brethren Sutherland and Magan have used their tact and ability in raising means for the work in other places. They have worked and planned for the good of the cause as a whole. And the time has come when these faithful workers should receive from their brethren, the Lord's stewards, the means that they need to carry on successfully the work of the Madison School and the little Madison Sanitarium.

"I appeal to our brethren, to whom the Lord has entrusted the talent of means: Will you now help the workers at Madison who have been instrumental in raising means for many enterprises? As the Lord's messenger, I ask you to help the Madison School now. This is its time of need. The money which you possess is the Lord's entrusted capital. It should be held in readiness to answer the call in places where the Lord has need of it.

"Brethren Sutherland and Magan should be encouraged to solicit means for the support of their work. It is the privilege of these brethren to receive gifts from any of the people whom the Lord impresses to help. They should have meansGod's means with which to work."-An Appeal for the Madison School, March 25.1908.

But church leaders said No. Just one month later (!). President A.G. Daniells and the others on the General Conference Committee voted binding restrictions on anyone soliciting funds by any means for worthy needs.

"Resolved, that any special enterprises for which donations are solicited from the people should first receive the sanction of the General Conference and the union conference in which such enterprise is undertaken. And that any person sent out to solicit such donations first receive suitable credentials from the union conference from which he comes, and that satisfactory arrangements be made, certified in writing, with the union and local conferences in which he wishes to solicit before he enters upon his work." -General Conference Committee action, reported in Review, May 14. 1908.

Yet Ellen White had written them for years that they were not to do this! And, in January and March, she had just told them again! The problem was simple enough: If they did not own it and pay the salaries, they did not have control of it,and therefore, they would do their best to make their death wish for it come true.

Surely, Ellen White must frequently have cried herself to sleep at night! Those attending that 1908 General Conference Session heard the glowing reports and must have thought all was doing well, yet Ellen White knew that the situation was far different.

Responding to that ruling, she wrote this shortly afterward to General Conference leaders:

"When I read the resolution published in the Review, placing so many restrictions upon those who may be sent out to gather funds for the building up of institutions in needy and destitute fields, I was sorry for the many restrictions. I can but feel sad, for unless the converting grace of God come into the conferences, a course will be taken that will bring the displeasure of God upon them. We have had enough of the spirit of forbidding.

"Representations have been made to me of a work that does not bear the divine credentials. The prohibitions, that have been bound about the labors of those who would go forth to warn the people in the cities of the soon-coming judgments, should every one be removed. None are to be hindered from bearing the message of present truth to the world. When the Holy Spirit impresses the believer to do a certain work for God, leave the matter to him and the Lord."-Letter, dated May 26, 1908, to the officers of the General Conference.

Regarding the work carried on at Madison, Ellen White wrote:

"It is impossible to make the Madison School what it should be unless it is given a liberal share in the means that shall be appropriated for the work in the South. Will our brethren act their part in the Spirit of Christ?" -Special Testimonies, Series B, No. 11,3.

"Some have entertained the idea that, because the school is not owned by a conference organization, those who are in charge of the school should not be permitted to call upon our people for the means that is greatly needed to carry on their work. This idea needs to be corrected. In the distribution of money that comes from the Lord's treasury, you are entitled to a portion just as verily as are those connected with our needy enterprises that are carried forward in harmony with the Lord's instruction. "The Lord will one day call to account those who would so tie your hands that it is almost impossible for you to move in harmony with the Lord's biddings. 'The silver and the gold is Mine, saith the Lord, and the cattle upon a thousand hills.' You and your associates are not novices in educational work, and when you are in stress for means with which to advance the work, you are just as much entitled to ask for that which you need as are other men to present the necessities of the work in which they are engaged. .

"You need not now feel troubled about accepting gifts and freewill offerings; for you will need them. . As you carry on this work in harmony with the Lord's will, you are not to be kept on a constant strain to know how to secure the means you need in order to go forward. The Lord forbids the setting up of walls and bands around workers of experience who are faithfully acting their God-appointed part.

"Much precious time has been lost because man-made rules and restrictions have been sometimes placed above the plans and purposes of God. In the name of the Lord, I appeal to our conference workers to strengthen and support and labor in harmony with our brethren at Madison, who are carrying forward a work that God has appointed them. "-Letter to P. T. Magan, May 14, 1907 (Spalding-Magan Unpublished Testimonies, 411-412).

There are many, many (!) more testimonies on this subject in the 500-page Spalding-Magan Unpublished Testimonies. Here are some additional appeals to church leaders from a different collection of testimonies:

"The Madison training school for teachers should have the hearty support of God's people. Therefore, I ask you and your associates on the conference committee to act liberally in helping our brethren in Madison in this important work." -Special Testimonies, Series B, #11, The Madison School, 23.

"More must be done in their behalf by their brethren. The Lord's money is to sustain them in their labors. They have a right to share the means given to the cause. They should be given a proportionate share of the means that comes in for the furtherance of the cause."-Special Testimonies, Series B, # 11, The Madison School, 32.

In an effort to stifle the work at Madison, church leaders even demanded that the training school-which was located in southeastern U.S.not take any students from that area! Any, and every, obstructionist tactic was resorted to, all because the deed to Madison had not been given to the brethren.

"I would say to our brethren in the Southern field. Let there be no restriction laid on the Madison school to limit its work in the field of its operation. If Brethren Sutherland and Magan have promised not to draw students to their school from the Southern states, they should be freed from any such restriction. Such a promise should never have been asked or granted. I am instructed to say that there should be no restrictions limiting their freedom to draw students from the Southern field." -Special Testimonies, Series B, # 11, The Madison School, 24.

Elsewhere in the same collection of testimonies, she said this:

"These obstacles were not placed there by the Lord. In some things the finite planning and devisings of men have worked counter to the work of God."-Special Testimonies, Series B, # 11, The Madison School, 31.

Satan had moved on the minds of church leaders, to demand that various changes be made in the ownership and curriculum at Madison before the church would grant it their approval.

"The Lord does not set limits about His workers in some lines as men are wont to set. Brethren Magan and Sutherland have been hindered unnecessarily. Means have been withheld from them because in the organization and management of the Madison school, it was not placed under the control of the conference. But the reasons why this school was not owned and controlled by the conference have not been considered. "-Special Testimonies, Series B, #11, The Madison School, 31-32.

Under the guidance of Satan, church leaders were determined to change the curriculum of Madison into a mirror of the humanistic courses taught at Berrien Springs, Walla Walla, and elsewhere.

Ellen White opposed this, and said that the plan of having independent ministry projects is of God; and He intends that it not cease.

"The Lord does not require that the educational work at Madison shall be changed all about before it can receive the hearty support of our people. The work that has been done there is approved of God, and He forbids that this line of work shall be broken up. The Lord will continue to bless and sustain the workers so long as they follow His counsel." -Special Testimonies, Series B, # 11, The Madison School, 31-32.

Thank God for that encouragement! Even though they may be opposed by church leaders, "the Lord will continue to bless and sustain the workers so long as they follow His counsel."

Instead of yielding to the wishes of church leaders, Ellen White said that more separately owned schools should be established.

"It would have been pleasing to God if, while the Madison School has been doing its work, other such schools had been established in different parts of the Southern field." -Spalding-Magan Unpublished Testimonies, 423.

. What did Sutherland or Magan have to say about this?

At this juncture, it would be well to view the battle over Madison from the diary of one of the participants: Percy T. Magan. As you will note, in his diary entries, he was in the habit of abbreviating words. On August 8 through 14, 1904, Magan conferred at Takoma Park with W.C. White and General Conference leaders. It is obvious that the minds of the leaders were made up: They were going to oppose the independent ministryfor that reason alone. Their orders were not supreme.

"Worked with W.C.W. [William C. White, Ellen White's son] during the forenoon getting article of plans ready re incorporating school at Nashville. In afternoon met Daniells. Prescott, Griggs, Washburn, Baird. W.C. White to consider our plan of organization.

"Daniells didn't like it. Prescott thought we weren't fit to guide youth. Baird referred unfavorably to our previous work [Edson White's independent ministry] in the South. Griggs wouldn't lend his influence on account of one study plan. Prescott thought we had too much land. Washburn thought public confession in R&H or elsewhere would be good. Baird thought other teachers would envy our independent and would want to do likewise. We would boss the Southern Union Conference, instead of the S. U. C. bossing us. Why can't we 'loan' our money? I told them they only believed Testimonies which suited them, and that their whole attitude was unfavorable. Interview lasted from 3:00 to 8:30 p.m."-Diary of P. T. Magan, August 8, 1904.

"Talked with Mrs. E.G. and W. C. White re our plan for organization. She said we were not to go under the domination of the Southern Union Conference and seemed to have no objection to our general plan.

"Had a long talk with Daniells. He was a little more social. Told again all his woes with J.H.K. [Dr. John Harvey Kellogg, who controlled the Battle Creek Sanitarium]. I didn't say much. "-Diary of P. T. Magan, August 9, 1904.

"Washington. Breakfasted with Elder and Mrs. Irwin [former General Conference president]. Took car to Takoma Park, and spent forenoon with Daniells. Had a very satisfactory conversation. Told him why our school was independent and would have to eat shewbread.

"Tait saw me off on train. He said Daniells read Testimony re E.A.S. [E.A. Sutherland] and self [P. T. Magan] not being treated right at meeting at Takoma Park that afternoon. -Diary of P. T. Magan, April 14, 1906.

On May 7-24, 1907, Magan was in southern California, conferring with Ellen White and others. She deeply appreciated the efforts of the independent workers in the South to follow her instructions.

"Paradise Valley. Talked to Sr. White re attitude of Gen. Conf. towards us. Miss Sara McEnterfer and Lillian [Magan's wife] present. Told Sr. W. [E.G. White] that the administration held we had no right to go get money unless we were owned by the Conf. She replied. 'You are doing double what they are. Take all the donations you can get. The money belongs to the Lord and not to these men. The position they take is not of God. The Southern Union Conference is not to own or control you. You cannot turn things over to them.' " -Diary of P. T. Magan, May 7, 1907.

The above statement by Ellen White is power-packed, but especially note the concluding sentence. She had been shown, by God, that the independent ministries did not dare yield control (51 percent control of their boards) to any entity in the Adventist denomination. To do that would result in ongoing compromise, which would dilute and ultimately eliminate the God-given objective they were attempting to fulfill.

"Loma Linda. Took Wellsley and Shael [Magan's sons] to see Sr. White. She talked real kindly to them. Told them of the interest she had in them and had always had in their father. Told them to be good boys and grow up missionaries.

"I talked to her about the General Conference position that concerns non-conference owned institutions should have no money. She answered'Fiddlesticks, a pack of fools ought to know better than that. Daniells and those with him have taken a position on this matter that is not of God.' Said she had something written on this and would try to find it. "Diary of P. T. Magan. May 14, 1907.

"Spent the forenoon with W.C. White. Told him how Elder Evans had sent $300 as a gift from General Conference, that in reality had held up pledges sent in from Alberta. Told him how I could not trust Daniells. He gave me Sr. White's letters to Daniells re us. He told me he did not agree with the Administration at Washington in insisting that all moneys pass through their hands. Told how Daniells and Irwin accused him of softening' and holding back the Testimonies. Said that he would not agree to our going under conf. domination."Diary of P. T. Magan. May 23, 1907.

. What happened in later years to Edson White's schools?

The battle over the Madison training school, and the work of Edson White's string of schools, continued on for years. In later years, the Southern Union asked Edson White to let it manage his schools for just two years. In a lengthy letter (of which the present writer has a copy), Edson summarized his entire lifework in the South. He wrote that he did not know what to do. For years, they had wanted him to turn over control of his dozen or so schools for the blacks. What harm could there be in granting their request to just let them manage them for two years? he thought. So he signed a legal agreement they had sent him.

But, he wrote, they afterward "steamrollered" throughand in about six months' time closed them all down! The schools were finished. and the teachers, he said, were scattered beyond recall. Edson wept.

The book, Testimonies to Ministers, speaks about church leaders who have the" rule or ruin" spirit. Not able to control Edson's black schools, they destroyed them..

. What happened to Madison?

Amid many hardships and continual snubbery from church leaders, the Madison training school continued on for decades. By 1963, the pioneers had died off and a different board controlled Madison Institute. By that time it had a sizeable College and Sanitarium. But the board voted to transfer ownership to the Southern Union. The new owners immediately changed the name of the medical facility to "Hospital." And the next year they permanently closed down the College. They then set to work to make Madison Hospital another look-alike acute-care facility, like all the hospitals around them.

In 1997, the present writer reported on a partial corporate merger of Madison Hospital with Baptist Hospital in Nashville. More recently he learned that Baptist Hospital is exploring the possibility of uniting with St. Thomas, a large Roman Catholic hospital in Nashville.

"Satan declared that it was impossible for the sons and daughters of Adam to keep the law of God, and thus charged upon God a lack of wisdom and love. If they could not keep the law, then there was fault with the Lawgiver. Men who are under the control of Satan repeat these accusations against God, in asserting that men cannot keep the law of God." -Signs, Vol. 3, p. 264

Angels of God will preserve His people while they walk in the path of duty; but there is no assurance of such protection for those who deliberately venture upon Satan's ground." -Review, June 27,1882

CONTINUE PART 7