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. ^{4Cf. Beaver, “American Missionary Motivation before the Revolution,” Church History, XXXI (June 1962), 218.} Among Sabbatarian Adventists it functioned especially in an eschatological setting. In 1850, commenting on the successful progress of their message since 1848, ^{5See supra, p. 143.} 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].” ^{1J. White, “Miller’s Dream,” p. 75 (Miller’s Dream, pp. 9, 10). Cf. Andrews, “Brethren and Sisters,” p. 39.} 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],” ^{2E. G. White, CEV, p. 61 (Early Writings, 74). Cf. E. G. White, Supplement to the Christian Experience and Views of Ellen G. White, 4 (Early Writings, 86). To Edson the Exodus experience of ancient Israel was a type of the Exodus referred to in Isaiah 11:11. The Lord was the leader in the antitypical Exodus “out of spiritual Egypt” (“Appeal,” p. 4).} -a “quick work” which “would soon be cut short in righteousness.” ^{3E. G. White, CEV, p. 31 (Early Writings, 50).}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[J. White], “The Cause,” RH, Oct. 24, 1854, p. 84. Cf. E. G. White, TC, No. 10, p. 29 (Testimonies for the Church 1:420); ibid., No. 21, p. 11 (Testimonies for the Church 3:14).} E. G. White, however, warned not to move faster than “the unmistakable providence of God opens the way.” ^{5Ibid., No. 12, p. 86 (Testimonies for the Church 1:560).} She also indicated the great need for individuals with “energy equal to the opening providence of God” ^{7E. G. White, “Sacrifice,” pp. 1, 2 (Ev, p. 62).} 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[J. White], “Laborers,” RH, Feb. 3, 1853, p. 149.} Bates used the phrase, “the Lord wrought for Israel.” ^{9Letter, Bates to J. White, RH, March 14, 1854, p. 63.} 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. ^{11E. G. White, TC, No. 3, p. 8 (Testimonies for the Church 1:147). Cf. J. White, “Third Angel’s Message,” p. 141.} 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. ^{1E. G. White, TC, No. 22, p. 128 (Testimonies for the Church 3:210). Cf. E. G. White, “Sacrifice,” p. 2.} 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. ^{2E. G. White, TC, No. 4, 1857, pp. 25, 29 (Testimonies for the Church 1:174, 177).} The centripetal dynamic of the mission of God was also perceived when individuals of other nations came under the “influence of the truth.” ^{3Ibid., No. 22, p. 121 (Testimonies for the Church 3:205).}FSDA 260.2

Often the result of divine activity was a Macedonian call, “Come over ... and help us” (Acts 16:9), ^{4See e.g., [J. White], “The Review and Herald,” RH, March 2, 1852, p. 104; [J. White], “The Faith of Jesus,“ RH, Aug. 19, 1852, p. 61; Holt, “Pultney Conference,” RH, Sept. 16, 1852, p. 80; Letter, M. G. Kellogg, RH, March 3, 1853, p. 168; Letter, Loughborough to Editor, RH, Jan. 31, 1854, p. 16; Letter, Bates to J. White, RH, March 14, 1854, p. 63; E. G. White, “Offerings,” p. 195 (Testimonies for the Church 3:404).} a response long appreciated in the New England Puritan tradition. ^{5Cf. Beaver, “American Missionary Motivation,” p. 219.} Frequent calls from individuals interested in “present truth” led to the conclusion that the harvest was great (Luke 10:2; Matthew 9:37), ^{7See e.g., [J. White], “Dangers to Which the Remnant Are Exposed,” RH, March 3, 1853, p. 164; J. White, “New Fields,” RH, Oct. 6, 1859, p. 156; E. G. White, “Offerings,” p. 195 (Testimonies for the Church 3:408); E. G. White, Testimonies for the Church 7:98.} 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.” ^{10E. G. White, Spiritual Gifts 2:282.} 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.” ^{11E. G. White, Manuscript 4, 1866. Cf. E. G. White, Spiritual Gifts 2:283; Haskell, “By My Spirit, Saith the Lord,” RH, Dec. 23, 1873, pp. 12, 13.} Besides being God’s instruments she stated that “those who are engaged in the work of saving souls, are coworkers with Christ.” ^{12E. G. White, TC, No. 10, p. 40 (Testimonies for the Church 1:431). Cf. ibid., No. 22, p. 129 (Testimonies for the Church 3:210); E. G. White, Manuscript 19, 1910 (Ev, p. 67).} Already during the Great Awakening the concept of cooperation had been advocated by Jonathan Edwards. ^{1Cf. Beaver, “American Missionary Motivation,” p. 220; Beaver, “Missionary Motivation,” pp. 121, 124.} 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. ^{2E. G. White, “Tithes and Offerings,” RH, Aug. 25, 1874, pp. 73, 74 (Testimonies for the Church 3:382, 383, 390, 391). To her the philosophy of cooperation was based on “the law of action and reaction.” This law she explained as follows: “God could have reached his object in saving sinners without the aid of man; but he knew that he could not be happy without acting a part in the great work in which he should be cultivating self-denial and benevolence. That man might not lose the blessed results of benevolence, our Redeemer formed the plan of enlisting him as his coworker. By a chain of circumstances which would call forth his charities, he brings man under the best means of cultivating benevolence, and keeps him habitually giving to help the poor, and to advance his cause. He sends his poor as the representatives of himself. A ruined world is drawing forth from us by their necessities talents of means and of influence to present to them the truth, of which they are in perishing need. And as we heed these calls, by labor and acts of benevolence, we are assimilated into the image of him who for our sakes became poor. In bestowing, we bless others, and thus accumulate the true riches” (ibid., p. 73 [Testimonies for the Church 3:282, 283]).} 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”; ^{4E. G. White, Spiritual Gifts 2:283; E. G. White, “The Work for This Time,” The True Missionary, February, 1874, p. 9.} (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.” ^{7J. White, “New Fields,” p. 156. Their mission was in the context of Joel 2:1, Isaiah 58:1. E. G. White said: “We are to do our work, leaving the result with God” (TC, No. 22, p. 188 [Testimonies for the Church 3:248]).} He pointed out that it was the Lord who converted individuals, ^{8[J. White], “Who May Hear the Truth?” RH, Feb. 17, 1852, p. 94.} added them to the church (Acts 2:47), ^{10[J. White], “Truth,” p. 94.} 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.” ^{12Ibid., No. 4, pp. 25, 26 (Testimonies for the Church 1:174).} 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. ^{1E. G. White, “Offerings,” p. 74 (Testimonies for the Church 3:391). Here she added that God “has given all a work to do, for the very reason that he might prove them, and that they might reveal their true character.” Already in 1854 J. White had appealed to the responsibility of the “remnant church” by stating that “the destiny of souls hangs upon her faithfulness” (“Cause,” RH, Oct. 24, 1854, p. 84).}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). ^{2Cf. “Sin of Doing Nothing,” p. 32; J. Clarke, “Rising with the Message,” RH, May 10, 1860, p. 197.} “A bitter curse,” said E. G. White, “is pronounced on those [church members] who come not up to the help of the Lord.” ^{3E. G. White, TC, No. 16, p. 64 (Testimonies for the Church 2:165, 166).} 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.” ^{4Ibid., No. 17, p. 65 (Testimonies for the Church 2:247). See supra, p. 247.} 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