The condition of the Protestant denominations in 1844 is illustrated by the five foolish virgin. When the midnight cry was given in the spring of that year, most of the leaders of these denominations took their stand against it. During the days of preparation, they had failed "to understand the true science of education," and they were not ready when the climax came. Some of their own educational reformers had endeavored to prepare the denominations for this great event, but these educational men were opposed and repulsed by their church leaders. Therefore, the leaders of the church were not ready to accept the first, angel's message. Had the Protestant denominations "come into the line of true education," they would have accepted the first angel's message. This would have United them into one body again. "The church would again have reached that blessed state of unity, faith and love which existed in apostolic days when the believers were of one heart and one soul." (G. C., p. 379).
The popular denominations had been called by the Lord to prepare the world for Christ's second coming. They refused to obey, and "about fifty thousand withdrew from the churches." (G. C., P. 376). From this number came a few stalwart, daring, faithful Christians who became the founders and leaders of the Seventh-day Adventist denomination. The most of these sturdy leaders "had little of the learning of the schools." They had received their education "in the school of Christ, and their humility and obedience made them great." (G. C., P. 456). They were self-made, and had no need to spend much time to unlearn the wisdom received from that system of education which caused the ruin of the Protestant denominations of 1844.
Elder James White, in his life of William Miller, expresses in the following words his estimate of that system of education which ruined the Protestants: "What now would have been the effect of what is called a regular course of education? . . Would it have performed its appropriate work, that of discipling, enlarging, and furnishing the mind, leaving unimpaired by the process its natural energies, self-dependence as to man, and its sense of dependence and accountability as to God? Or, would it have placed him in the crowded ranks of those who are content to share in the honor of repeating the twaddle, true or false, which passes for truth in the school or sect which has made them what they are?" (Miller, pp. 15, 16).
SEVENTH-DAY ADVENTISTS CALLED TO BE REFORMERS:--These brave Christian reformers were now facing a situation similar to that faced by the Christian refugees who fled from Europe to the shores of America for the sake of developing a new order of things. But "the English reformers, while denouncing the doctrines of Romanism, had retained many of its forms." (G. C., P. 289). The founders of the Seventh-day Adventist church had left apostate churches, and they, like the English reformers, were impressed with the condition of these churches, but, while denouncing the Papal doctrines found in the apostate Protestant churches, they failed to see all the errors in those churches. The reformers of 1844 also met persecution, as did the English reformers before they came to this country. For of them it is said, "Many were persecuted by their unbelieving brethren." (G. C., p. 172).
During the first few years of Seventh-day Adventist church history, we find the founders searching the Bible for the great fundamental doctrines of the third angel's message, which revealed false doctrines and certain fallacies that had crept into the popular churches; in writing and publishing those doctrines to the world; and in developing a church organization. They did their work well.
BUT WHAT WAS BEING DONE FOR THE EDUCATION OF THE CHILDREN AND YOUTH during this constructive period? Many of them were attending those same schools that had heretofore trained men to repudiate the light of the first angel's message. Many of the reformers were disturbed over the situation. They began to realize that keeping the children in these school would, in time, lead these children to regard truth as did their teachers who were out of sympathy with the message.
Light came from God on the problem of education. Seventh-day Adventist parents were instructed to take their children out of the public schools, and to establish schools offering a Christian training. "When I was shown by the angel of God that an institution should be established for the education of our youth, I saw that it would be one of the greatest means ordained of God for the salvation of souls." (C. E., p. 24). To establish schools seemed too great a task to the majority of our people at that time. It was like the conquest of Canaan to the children of Israel. Many children from Adventist homes were taken out of the worldly schools, but the church lacked faith to establish schools and to grasp the Lord's promise to provide Christian teachers. So, for a time, the children were left without any school advantages. Parents realized that something must be done, but as they had not faith to obey the word of God in this matter, they gradually returned the young people to the worldly schools. Thus began the wanderings of Seventh-day Adventists in the wilderness of worldly education. They failed to understand "the true science of education." The work was retarded, and "because of this we are far behind where we should be in the development of the third angel's message." This experience came about the year 1860; in the year 1901, forty Years after, this word came, "It is the beginning of the educational reform."
The following instruction came during this wandering in the educational wilderness: "There should have been in the past generations provision made for education upon a larger scale. In connection with the schools should have been agricultural and manufacturing establishments. There should have been teachers also of household labor. There should have been a portion of the time each day devoted to labor, that the physical and mental might be equally exercised. If schools had been established on the plan we have mentioned, there would not now be so many unbalanced minds... Had the system of education generations back been conducted upon altogether a different plan, the youth of this generation would not now be so depraved and worthless." (C. E., pp. 18).
From the pages of the Review and Herald we gather that there was considerable agitation over educational matters until the founding of Battle Creek College in 1874. By this time many of the leaders began to understand more fully the results of the terrible mistake made by not following the instruction given in the fifties concerning education. The need of schools was apparent. Brother A. Smith, writing for the Review and Herald (Vol. 40, No. 2) said, "Any one at all acquainted with our common schools is aware that the influences of their associations is terrible upon the morals of our children... I do not know why young ladies could not qualify themselves by a course of study at Battle Creek to serve as teachers of select schools in our large churches." This contains a suggestion for church schools.
A CHURCH SCHOOL was established in Battle Creek about this time. The teacher, who was the prime mover in this enterprise, was an educational reformer, and if the reform that he advocated had been favorably received and intelligently practiced, Seventh-day Adventists would have come out of the educational wilderness long before they did. The ideas on education which this man held were similar to the reforms taught prior to 1844. God desired that when educational work did begin among Seventh-day Adventists it should be on a basis at least equal to the educational reform movement before 1844. God had sent Seventh-day Adventists an educator who had accepted the third angel's message, and who was ready to begin the educational work among us at the point where the educational reforms ceased before 1944. This reform work accepted, would have placed Seventh-day Adventist educational work in a position before the world corresponding to that held by Seventh-day Adventist sanitarium work. The first Seventh-day Adventist sanitarium came quickly into line with all of the advanced ideas taught and practiced before 1844. And if there is one thing above another that has distinguished Seventh-day Adventists before the world, it has been their health reform principles and sanitarium work. They had an equal chance in the educational world.
The following words show what a serious mistake was made when this educational reformer who had come among us was criticized and his reforms rejected: "The present age is one of show and surface work in education. Brother _______ possesses naturally a love for system and thoroughness, and these have become habits by lifelong training and discipline. He has been approved of God for this. His labors an of real worth because he will not allow students to be superficial. But in his very first efforts toward the establishment of church schools he encountered many obstacles... Some of the parents neglected to sustain the school, and their children did not respect the teacher because he wore poor clothing... The Lord approved of the general course of Brother______, as he was laying the foundation for the school which is now in operation." (T. No. 31, P. 86). This church school developed into Battle Creek College.
BATTLE CREEK COLLEGE SHOULD HAVE BEEN ESTABLISHED ON THE LAND:--The promoters of Battle Creek College were instructed to establish the school on a large tract of land where various industries might be carried on and the school made a manual training institution, and conducted according to educational reform ideas. The following statement, which appears in the General Conference Bulletin, 1901, page 217, was made by Elder Haskell regarding the founding of Battle Creek College: "I remember the time when the present site was selected for the location of the College here in Battle Creek... Sister White, in talking to the locating committee, said, 'Get the school on some land outside of the thickly-settled city, where the students can work on the land.'" In the same General Conference Bulletin, pages 115 and 116, is the following statement from Mrs. E. G. White concerning the location of Battle Creek College: "Some may be stirred by the transfer of the school from Battle Creek, but they need not be. This move is in accordance with God's design for the school before the institution was established, but men could not see how this could be done. There were so many who said the school must be in Battle Creek. Now we say that it must be somewhere else. The best thing that can be done is to dispose of the school's buildings here as soon as possible. Begin at once to look for a place where the school can be conducted on right lines... Get an extensive tract of land, and here begin the work which I entreated should be commenced before the school was established here... Our schools should be located away from the cities on a large tract of land so the students will have opportunity to do manual work."
From the above we see that when Battle Creek College was established there was not enough faith and courage to build up an educational institution among Adventists in the country on a farm as the educational reformers prior to 1844 located their schools. The cause of this inability to appreciate the system of education for which God was calling was due to the fact, that the leading men of the denomination had received their education in schools that had repudiated the reform ideas advocated before 1844. The importance of manual training and kindred reforms had not been impressed upon their minds as Oberlin during her reform experience had stamped those ideas into the minds of her students. Then, too, Seventh-day Adventists, a number of years before the establishment of their first college, lacked the faith to obey God in establishing simple schools on the right plan for educating the children that should have been taken out of the public schools. Those Adventist children whose parents, for lack of faith, failed to take them from the public schools, were now among the leaders of the denomination. Their faith and courage in the educational reform were weak, and their eyes were as blind to the true science of Christian education as were the eyes of their parents who had failed to provide Christian schools for them. The idea is thus expressed, "If ministers and teachers could have a full sense of their responsibility, we should see a different state of things in the world today, but they are too narrow in their views and purposes. They do not realize the importance of their work or its results." (C.
E., p. 24). And so, because of unbelief, the first college was established where God said it should not be, and in the place of the reform principles and methods of Christian education, there were introduced the principles, methods, ways, studies, and ideals of the colleges of the Protestant denominations round about them. Therefore, under these circumstances, in this institution, were to be trained the future missionaries for the denomination--those missionaries who should avoid the mistakes in preparing for the loud cry that ensnared the young people of the Protestant denominations before 1844 when approaching the midnight cry.
RESULTS OF THE FAILURE:--Our first college soon began to bear an abundant crop of worldly educational fruit, and the Lord gives plainly his estimate of this fruit and the system that produced it, and some sound advice as to the best course to pursue. "If worldly influence is to bear sway in our school, then sell it out to worldlings and let them take entire control. and those who have invested their means in that institution will establish another school, to be conducted, not upon the plan of the popular schools, nor according to the desires of principal and teachers, but upon the plan which God has specified... Our college stands today in a position that God does not approve." (E. No. 31, p. 21).
A CHANCE FOR REFORM:--It is not our purpose to enter into the history of Battle Creek College. It did much good, but its location and the system first adopted made it difficult to carry out Christian educational reform. However, at different times, strong efforts were made to bring about reforms. The following statement tells concisely the entire history of Battle Creek College: "Our institutions of learning may swing into worldly conformity. Step by step they may advance to the world; but they are prisoners of hope, and God will correct and enlighten them and bring them back to their upright position of distinction from the world." (Mrs. E. G. White, R. & H., Jan. 9, 1894). Battle Creek College in Battle Creek, like Israel of old, swung back and forth between God's plan and the world's system of education. But she was a "prisoner of hope," and, as already stated by Mrs. White in the General Conference Bulletin of 1901, God brought her back to her upright position. In other words, He put her on the land where He said she should be founded, and where she could carry out the principles of Christian education.
We have seen that God sent clear and positive instruction to guide Seventh-day Adventist leaders in the location and establishment of their first college. We have been told that this instruction was not wholly carried out. Their faith was not strong enough for them to attempt to carry out this and other most important and fundamental principles of Christian education, such principles as making the Bible the basis of all the subjects taught; the discarding of harmful literature; the eliminating of traditional courses and their degrees; the making of physiology the basis of every educational effort; manual training; agricultural work; reform in buildings, diet, etc.
SEVENTH-DAY ADVENTISTS CLING TO PAPAL EDUCATION:--Their failure in all these directions was due to the same experience that caused the English reformers to fail in laying a foundation for educational work that would have qualified an army of Christian missionaries to give the first angel's message. "The English reformers, while renouncing the doctrines of Romanism, had retained many of its forms." (G. C., p. 289). We have learned that while the English reformers broke away from Papal doctrines to a large extent through ignorance of the results they did not hesitate to adopt bodily the Papal system of education. They thought that sandwiching in a little Bible, and flavoring their teaching with some religious instruction, constituted Christian education. They were mistaken. The long history of spiritual failures in this country was the fruit. As a result of this ignorance, the Protestant churches were led down to a condition where they very closely resembled the Papacy itself and were called Babylon. Our own Seventh-day Adventist leaders left these Protestant denominations as the English reformers left the European Papal churches. They broke away from the Papal doctrines held by the Protestant churches, just as did the English reformers. But, like those English reformers, they carried with them, from the Protestant denominations, an educational system that was Papal in spirit. The English reformers struggled for years to stem the current of apostasy. They failed to understand the philosophy of their declining religious experience. Nevertheless, the results came at last, dreadful but sure; they were morally ruined and cast aside because they had failed "to come into the line of true education." It was a beautiful prospect utterly destroyed by the wiles of the arch deceiver. It was made possible through ignorance of the principles of Christian education on the part of many great and good men.
In these last days Satan will, if possible, deceive the very elect. Is there any reason why he should not use the same method which has proved so effectual in his hands through all the ages--in the overthrow of the Jewish church and the apostolic church; in neutralizing, through the Jesuits, the great sixteenth century Reformation; in thwarting the efforts of the English reformers who at- tempted to establish on the shores of America the church for its final struggle?
Let us again trace the present system of worldly education to its source. The educational plan of our first college was borrowed largely from the popular religious colleges of the Protestant denominations. These denominations received their educational light from the older educational institutions of this country such as Harvard and Yale; Harvard and Yale, as we have seen, borrowed theirs from Oxford and Cambridge; Oxford and Cambridge are daughters of Paris University; Paris University, presided over by the papists, was wholly Papal, and is the mother of European Universities; she borrowed her educational system from Pagan Rome; Pagan Rome 'gathered into its arms the elements of Grecian and oriental culture;" Grecian schools drew their wisdom and inspiration from Egypt. "The ancients looked upon Egypt as a school of wisdom. Greece sent thither her illustrious philosophers and lawgivers-Pythagoras and Plato, Lycurgus and Solon--to complete their studies... Hence even the Greeks in ancient times were accustomed to borrow their politics and their learning from the Egyptians. (Painter, pp. 32-34).
EGYPT, THEREFORE, MUST BE RECOGNIZED AS THE SOURCE OF ALL WORLDLY WISDOM that is worth studying. This worldly system of education from Egypt is certainly enduring, or it would not have come down to us through these long ages. It is this very Egyptian spirit of philosophy that has made so-called classical literature so attractive to men of this world. The wisdom of Egypt has been kept alive in the world by students, who, while in school, have studied her philosophy and have caught their inspiration from the classics. Strange to say, the most potent factor in keeping this Egyptian education alive has been the Christian church itself. For various reasons, at different times, she has not only allowed but encouraged her young people to study these writings. Again and again the church has been deceived by this Egyptian wisdom as Eve was deceived by the knowledge of good and evil. Christians have clothed this subtle philosophy with a Christian garb (Do you recognize the Papacy?) and scattered it broadcast.
THIS EGYPTIAN PHILOSOPHY RUINED EVERY CHURCH up to 1844, and Seventh-day Adventists have been told that "now as never before we need to understand the true science of education. If we fail to understand this we shall never have a place in the kingdom of God." It is against this Egyptian philosophy that God warns us in the words just quoted. It is this very philosophy, so subtle, that God has in mind when He warns the church that "If possible 'he' (Satan) shall deceive the very elect." We young Seventh-day Adventists should study the man Moses, who, "learned in all the wisdom of the Egyptians, a graduate from the highest educational institution of the world, and recognized as an intellectual giant, forsook all the things that Egyptian education made it possible for him to enjoy, and entered God's training school in the wilderness. "It was not the teachings of the schools of Egypt that enabled Moses to triumph over all his enemies, but an ever-abiding faith, an unflinching faith, a faith that did not fail under the most trying circumstances." (T. E., p. 120).
After spending forty years in forgetting his worldly education and obtaining the wisdom of God, Moses was qualified to stand at the head of the largest industrial school ever known. "What an industrial school was that in the wilderness!" (Ed., p. 37). It took the students in this school another forty years to break the yoke of Egypt's educational system and to understand "the true science of education" so that they might have a place in the land of Canaan.
CHRIST CALLS MEN AWAY FROM THE EGYPTIAN SYSTEM OF EDUCATION:-- But the most important thing for us Seventh-day Adventist young people is to study the great Teacher of whom it is said, "Out of Egypt have I called my Son." So completely was the Son of God called out of Egypt that as a child He was never permitted to attend even the Jewish church schools because they were so saturated with Egyptian worldly education. Seventh-day Adventist children have an equal chance. Study the Master in the humble home school at Nazareth, in the, shop and on the farm, on the hills and in the valleys. He grew in wisdom until, at the age of twelve, he astonished the leaders of the church with the fruit of Christian education. "Mark the features of Christ's work... Although His followers were fishermen, he did not advise them to go first into the schools of the Rabbis before entering upon the work" (T. E., p. 136). Why? Because the schools of the Rabbis were filled with Greek and Egyptian philosophy which blinds the eyes to spiritual truth. It was to a teacher from one of these schools that Christ said, "Ye must be born again."
God pleads with us to establish schools for our children that they may obtain His wisdom and understanding even in their tender years. Seventh-day Adventist students should forever turn their backs on this system of worldly education-- the wisdom of Egypt--that has wrecked the prospects of every Christian church up to the Seventh-day Adventist. And we, individually, are in danger of this same Egyptian wisdom. "I am filled with sadness when I think of our condition as a people. The Lord has not closed heaven to us, but our own course of continual backsliding has separated us from God. And yet the general opinion is that the church is flourishing, and that peace and spiritual prosperity are in all her borders. The church has turned back from following Christ her leader, and is steadily retreating toward Egypt." (T. No. 31, p. 231).
Before 1844 the Spirit of God sent messages to the Protestant denominations telling them of their condition in language very similar to that just quoted. They failed to understand it, because, as we have seen, the Papal system of education, which they unwittingly introduced into their church schools, had put out their spiritual eyesight, and had deafened their ears to the word of God. They did not understand "the true science of education;" they did not "come into the line of true education;" and they were rejected. The student of educational history knows the force of the statement, "The church is steadily retreating toward Egypt," for this Papal system of education has its roots in Egyptian learning and philosophy, away from which God forever called His ancient people. Realizing the results that have come to other Christian bodies, we might be discouraged as we see our first school patterned largely after the colleges of the popular churches, especially in view of the fact that "the customs and practices of the Battle Creek school go forth to all the churches, and the pulse heartbeats of that school are felt throughout the body of believers." (T. E., p. 185). But we have the good promise of our God, "Our institutions of learning may swing into worldly conformity, but they are prisoners of hope, and God will correct and enlighten them and bring them back to their upright position of distinction from the world. I am watching with intense interest, hoping to see our schools thoroughly imbued with the spirit of true and undefiled religion. When the students are thus imbued ... they will see that there is a great work to be done, and the time they have given to amusements will be given up to doing earnest missionary work." (Mrs. E. G. White, R. & H., Jan. 9, 1894).
SEVENTH-DAY ADVENTISTS CALLED TO BE REFORMERS:--Every loyal Seventh-day Adventist, realizing the parentage of our educational institutions, and the hope extended to them, will endeavor to help bring to an upright position every school found out of harmony with the divine plan. Every method used in our schools should be subjected to the divine test. "To the law, and to the testimony; if they speak not according to this word it is because there is no light in them."
Everything should be discarded that does not prove to be genuine. Instead of treating the situation lightly or indulging in reactionary criticism, as men have treated reforms of the past, especially those reforms of 1834-1844, let us study prayerfully the following instruction: "We need now to begin over again. Reforms must be entered into with heart and soul and will. Errors may be hoary with age, but age does not make truth error nor error truth. Altogether too long have the old customs and habits been followed. The Lord would now have every idea that is false put away from teachers and students... That which the Lord has spoken concerning the instruction to be given in our schools is to be strictly regarded; for if there is not in some respects an education of an altogether different character from that which has been carried on in some of our schools, we need not have gone to the expense of purchasing land and erecting school buildings." (T., Vol. 6, p. 146).
BATTLE CREEK COLLEGE THE MODEL FOR OTHER SCHOOLS:--As Battle Creek College was the first school among us, her example was followed by practically every other school established by the denomination. They modeled their schools after her course of study; they imitated her methods of teaching; and to a large extent followed her plan of location and patterned their buildings after hers. "The customs and the practices of the Battle Creek school go forth to all the churches, and the pulse heart-beats of that school are felt throughout the body of believers." (T. E., p. 185). These facts should help us to better understand the statement made when it was decided to move Battle Creek College out of Battle Creek on to a farm. "We are thankful that an interest is being shown in the work of establishing schools on a right foundation, as they should have been established years ago." (G. C. Bulletin, 1901, p. 455).
The second school established among Adventists was located at Healdsburg, California. An attempt was made by the promoters of this school to follow the Lord's instruction in the matter of location. While Healdsburg was not located in the city as was Battle Creek College, yet, like Lot, the founders begged to go into a little city. Healdsburg College was located on the edge of a small town. While they endeavored to establish the manual labor feature, their unfortunate location on a small piece of ground, the retaining of traditional courses and degrees, and the strong influence exerted by Battle Creek College, soon swung Healdsburg into worldly conformity. But the words of hope were spoken to her also: "Step by step they may advance to the world, but they are prisoners of hope, and God will correct and enlighten them and bring them back to their upright position of distinction from the world." Over a quarter of a century after her establishment, Healdsburg College was moved to a large tract of land near St. Helena, California, and the college in its new location was in a position to begin its educational reform, as Battle Creek College is said to have come to its upright position when reestablished on the land.
In Volume 6 of the Testimonies, page 139, our people are told, "Schools should be established, not such elaborate schools as those at Battle Creek and College View, but more simple schools with more humble buildings and with teachers who will adopt the same plans that were followed in the schools of the prophets."
Again, in the same volume we are told, "We need now to begin over again. Reforms must be entered into with heart and soul and will." (p. 142). We have seen the necessity for Battle Creek College and Healdsburg College to begin their work over again. The teachers in these schools now have a chance to "adopt the same plans which were followed in the schools of the prophets," and to enter the educational reforms "with heart and soul and will."
TRADITIONAL COURSES:--One of the leading reforms called for in the Papal system of education deals with the question of courses and their degrees, because the moral fall of the Protestant churches can be attributed almost directly to the traditional courses offered in their schools and the attendant degrees. As a rule, their ministers were obliged to finish a course and obtain a degree, and this often affected their independence in following God's word; it checked their individuality and their originality. The schoolmen are said to be "a stereotype representation of what the course makes them; if they (the graduates) raise a fellowman out of the mire, they never get him nearer to heaven than the school where they were educated... They are content to share in the honor of repeating the twaddle, true or false, which passes for truth, in the school or sect which has made them what they are." (Miller,
p. 16).
THE PRIMITIVE CHRISTIANS carried the gospel rapidly and effectively to the world. In their school they taught only those subjects that would prepare the student to do the Lord's work. By the world their educators were regarded as "odd, singular, straight-laced extremists." Everything was done by these Christian educators to prepare the student quickly to act the part of a good soldier in the battle. Students were not detained in the school to finish a course or take a degree, a custom in vogue in the worldly schools. Later, half converted pagan-Christian teachers introduced the course-and-degree idea which developed an educational trust controlled by the church leaders, and no one was allowed to teach or preach until he had finished a course and received a degree.
ONE OF THE MOST SERIOUS OBJECTIONS brought against this plan is that it closes the mind of the student to truth. Practically every religious reform has come through humble laymen because the church leaders, as a rule, in obtaining their education, have become conservative. Conservatism is the result of passing, through a rigid, mechanical course of study for a degree. The student is held in a rut, on a treadmill; he is described as ever going and never getting anywhere. Consequently when the truth is presented to these schoolmen, especially if it is brought by a layman, it is not looked upon with favor, as they have come to regard themselves as the regular channel through which light must come to the people. The truth of this statement is borne out by historical facts. Motley, giving the experience of reformers in Holland, writes thus of the restriction placed on laymen by the Papal system of education: "We forbid all lay persons to converse or dispute concerning the Holy Scriptures, openly or secretly, especially on any doubtful or difficult matters, or to read, teach, or expound the Scriptures, unless they have duly studied theology and have been approved by some renowned university." He adds, however, that "to the ineffable disgust of the conservatives in church and state here were men with little education, utterly devoid of Hebrew, of lowly station--hatters, curriers, tanners, dyers and the likes--who began to preach; remembering unreasonably, perhaps, that the early disciples selected by the Founder of Christianity had not all been Doctors of Theology with diplomas from renowned universities." (Motley, pp. 261, 533).
The Lord sees that the rigid course with the degree often brings into the church "many men after the flesh... many mighty ... many noble," instead of making leaders who realize that "God hath chosen the foolish things of the world to confound the wise ... that no flesh should glory in his presence."
The most of the schoolmen about 1844 rejected the first angel's message because it did not come to them in the regular way. "The fact that the message was, to a great extent, preached by laymen, was urged as an argument against it. ... Multitudes, trusting implicitly in their pastors, refused to listen to the warning." (G. C., p. 380).
SEVENTH-DAY ADVENTISTS WILL BE TRIED ON THIS SAME POINT-- "As the time comes for it (the third angel's message) to be given with greatest power, the Lord will work through humble instruments, leading the minds of those who consecrate themselves to service. The laborers will be qualified rather by the unction of the Spirit than by the training of literary institutions." (U. C., p. 606).
Satan will work with all his power of deception to have a company of men at the head of the Seventh-day Adventist church at the time of the loud cry who will regard the work of humble instruments led by the Spirit of God, who have not graduated from a literary institution, with the same disfavor as the leaders of the Protestant churches before 1844 regarded such irregularities. God wants thousands of men trained in our schools, but He does not want them to receive such a training that their attitude toward truth will be the same as that of the schoolmen of other denominations prior to 1844. The question of most vital importance to us Seventh-day Adventists is, can we obtain a liberal, practical education for God's work without being spoiled in the training? There must be some way out.
WHEN BATTLE CREEK COLLEGE WAS ENCOURAGING STUDENTS TO TAKE COURSES leading to degrees modeled after the worldly schools, it received the following instruction: "The students themselves would not think of such a delay in entering the work if it were not urged upon them by those who are supposed to be shepherds and guardians." This system was described as, "This long drawn out process, adding and adding more time, more branches." The Lord expressed His disfavor in these words, "The preparation of the students has been managed on the same principles as have the building operations... God is calling. and has been calling for years for reform on these lines... While so much time is spent to put a few through an exhaustive course of study, there are many who are thirsting for the knowledge they could get in a few months. One or two years would be considered a great blessing. Give students a start, but do not feel it is your duty to carry them year after year. It is their duty to get out into the field to work. ... The student should not permit himself to be bound down to any particular course of studies involving long periods of time, but should be guided in such matters by the Spirit of God... I would warn students not to advance one step in these lines--not even upon the advice of their instructors, or men in positions of authority--unless they have first sought God individually with their hearts thrown open to the Holy Spirit, and obtained His counsel concerning the contemplated course of study.
"Let every selfish desire to distinguish yourselves be set aside... With many students the motive and aim which caused them to enter school have gradually been lost sight of and an unholy ambition to secure a high-class education has led them to sacrifice the truth. There are many who are crowding too many studies into a limited period of time... I would advise restriction in following those methods of education which imperil the soul and defeat the purpose for which time and money are spent. Education is a grand life work... After a period of time has been devoted to study, let no one advise students to enter again upon a line of study, but rather advise them to enter upon the work for which they have been studying. Let them be advised to put into practice the theories they have gained... Those who are directing the work of education are placing too large an amount of study before those who have come to Battle Creek to fit up for the work of the Master. They have supposed it was necessary for them to go deeper and deeper into educational lines; and while they are pursuing various courses of study, year after year of precious time is passing away.
"The thought to be kept before students is that time is short and that they must make a speedy preparation for doing the work that is essential for this time... Understand that I say nothing in these words to depreciate education, but to warn those who are in danger of carrying that which is lawful to unlawful extremes." (T. E., pp. 105146).
THE RESULTS OF FOLLOWING THIS PLAN of education is well illustrated by the experiences of Battle Creek College when it was working hard to follow the traditional courses leading to degrees which her faculty hoped would be looked upon with favor by the world. The following words show the danger from receiving such an education: "The Holy Spirit has often come to our schools, and has not been recognized, but has been treated as a stranger, perhaps as an intruder." "Again and again the heavenly messenger has been sent to the school." "The Great Teacher Himself was among you. How did you honor Him? Was He a stranger to some of the educators?" (T. E., pp. 51, 82, 203).
It is with shame and sadness that we are compelled to acknowledge that we teachers were as dead, spiritually, to the heavenly Teacher as were school men to the first angel before 1844. The greatest objection raised against the Holy Spirit instructing teachers as to the right ways of conducting the school at the time was that it would take students from their regular studies and disturb their plans for finishing a course and receiving degrees. Much instruction was sent to the school on the subject of long and rigid courses, but the teachers and students of Battle Creek College, to a large extent, turned away from the instruction of the heavenly visitant. We must remember that Battle Creek College had not been established in the place that the Spirit directed. It did not follow the pattern for its establishment; it did not even attempt to introduce and practice the important educational reforms revealed by the Lord before 1844, but was content to get its ideas, life and inspiration from the colleges of those religious denominations that had rejected the first angel's message.
We have already read that "the customs and practices of the Battle Creek School go forth to all the churches, and the pulse heart beats of that school are felt throughout the body of believers." We must, therefore, conclude that as all the churches and believers were more or less under the influence of Battle Creek College at this time, at least a large per cent of Seventh-day Adventists would have treated the heavenly visitant, had He come to them suggesting reforms, as the Battle Creek College teachers and students treated Him. Perhaps, then, we can understand why God says, "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 established... 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. There is among us too much clinging to old customs, and because of this we are far behind where we should be in the development of the third angel's message." (Madison School, p. 29).
The founders of Battle Creek College made their mistake when they did not follow the plan given them by the Lord, but modeled the school after worldly schools about them. In these last days your test will come. You are not to pattern your schools after the older established Seventh-day Adventist schools, but are to follow the divine model. If we fail to understand this divine plan, we shall have no place in the loud cry.
REFORM CALLED FOR:--The teachers of Battle Creek College at that time received this word: "A succession of showers from the Living Waters has come to you at Battle Creek... Each shower was a consecrated inflowing of divine influence; but you did not recognize it as such. instead of drinking copiously of the streams of salvation so freely offered through the influence of the Holy Spirit, you turned to common sewers, and tried to satisfy your soul thirst with the polluted waters of human science. The result has been parched hearts in the school and in the church... But I hope the teachers have not yet passed the line where they are given over to hardness of heart and blindness of mind. If they are again visited by the Holy Spirit I hope they will not call righteousness sin and sin righteousness. There is need of heart conversions among the teachers. A genuine change of thoughts and methods of teaching is required to place them where they will have a personal relation to a living Saviour... God will come near to the students because they are misled by the educators in whom they put confidence." (T. E., pp. 28, 29).
The instruction which came to Battle Creek College for years shows that during all those years the institution was unsettled on many of the important principles of Christian education. She was born with false ideas of education in her constitution, and she did not realize the source of her weakness. She was drinking from streams polluted more or less with worldly wisdom, but she did not know her danger. She was an educational germ carrier, and failed to realize that also. The straight testimonies sent to the institution must convince any believer in the testimonies that Battle Creek College was in great need of educational reform.
BATTLE CREEK COLLEGE MADE RADICAL REFORMS not long after these words were sent. It dropped the regular degree courses, and at the same time enriched the curriculum with a number of subjects very practical for the Seventh-day Adventist missionary, and "liberty in the choice of studies was regarded as fundamental." (Boone, P. 197). Each student, with the aid of the teachers, selected those studies considered most essential to his life work. The strength of the faculty was thrown heavily upon those subjects that had been neglected and for which God had been calling for years. When the school broke away from the stereotype courses and degrees, it found itself much more capable of following the instruction sent by the Lord, and the result was that in a short time Battle Creek College was planted on a beautiful farm. It was given an opportunity to get into an upright position, and then this most remarkable statement came "It is the beginning of the educational reform." "No educational institution can place itself in opposition to the errors and corruptions of this degenerate age without receiving threats and insults, but time will place such an institution upon an elevated platform." (G. C. Bulletin, 1901, p. 454).
This subject has been treated so fully because some of you students question why we do not arrange studies in courses leading to degrees. You should know where you stand, and why you stand there, and should ask, "Am I following the plan instituted by Battle Creek College, which effected seriously every church in the denomination, or am I following that other plan of which the Lord said, "It is the beginning of educational reform?"
DEGREES AND WHAT THEY LEAD TO:--Degrees have been indirectly referred to, for they are the reward of the traditional courses. Were it not for the degree, it would be impossible to hold most students to a prescribed course. However, the most dangerous element in degree granting does not seem to be comprehended by those Christian educators who cling to the custom. A degree is a sign or seal of authority. In the Christian church "the conferring of degrees was originated by a pope" as a sign of his authority over the educational system. Today degrees are conferred by the State, and the State has no right to set its seal to the work of an institution unless it can approve the system of education offered by that school. The degree is a sign of its approval. Any Seventh-day Adventist school that grants degrees, thereby invites State inspection, and must accept the world's standard and come into conformity to the worldly system of education. Claiming to conduct Christian schools, we yet seek to so teach that we can satisfy the worldly system. In time the State will either demand absolute conformity to her system or refuse to grant the degrees. If we are building up our work in such a manner as to encourage students to seek degrees, there is great danger that we will compromise on the true science of education in order to retain the State's seal or mark. Seventh-day Adventists are not ignorant of the fact that even today the Papacy has the control practically of all education, and in a short time this will be openly avowed. Then the inspection of our degree granting schools will be done directly by the Papacy, and a degree, if granted, will again come directly from that organization. It will be a seal or a mark of the beast. Other Protestants failed here. What shall we Seventh-day Adventist students do? One educator has summed up the whole degree question as follows: "From his first introduction into the school, to the taking of his final degree, teachers, parents, and doting friends conspire in their efforts to stimulate the boy to get ahead of some one else. Men wear degrees as women wear fine bon- nets, jewels in their hair, rings in their ears and on their fingers, and gay ribbons flaunting in the breeze. Consider, for example, the ornamental value of A. M., M. S., Ph. D., or the social value of such a tremendous decorative combination as that enjoyed by Mr. James Brown, A. M., Ph. D., LL. D., D. D. Each one of these titles costs as much as a diamond of moderate size, or a large pearl (not the Pearl of great price), and is worn for practically the same reason. It does not necessarily indicate anything. John Smith, tailor; James Brown, blacksmith; Mr. Jones, surveyor, are examples of titles which produce in the mind something more than the mere decorative effect. These indicate the trade or profession by which the man gains his livelihood."
Because the degree simply puts the possessor in a position which distinguishes him from those who do not hold one, and is not an indication of power to accomplish, worldly men who are building up an educational Aristocracy feel that it is necessary to protect themselves by limiting the degree conferring power. They say, "There should be legislation regulating the granting of academic degrees." The following extract from a report signed by a number of presidents of leading universities appeared in the columns of the Educational Review, "The degree conferring power is not to be granted to any institution having requirements for admission and for graduation lower than the minimum standard established by the commission, or to any institution whose productive endowment is not equal to at least $100,000.00. The law is an admirable one, and ought to be adopted by every state in the union in order that wild cat education may go the way of wild cat banking."
You will be interested in the following statement contained in a letter, written by the Educational Secretary of the Seventh-day Adventist denomination in 1896, concerning an interview with Mrs. E. G. White on this subject: "I explained to her the significance of the degrees and the meaning which was attached to them, and the general course of study which was implied by them in the eyes of other educators, and her idea seemed to be that there is no need that we should pay attention to these things; that what we want to do is to educate for usefulness here and the eternal kingdom hereafter; and that the question with our people is not whether a young man has a degree, but whether he has a suitable preparation so that he can be a blessing to others in this work... I should want to feel perfectly free to arrange the work just as I thought would be best for the young people and for the work, without being bound by the idea that you must maintain a course of study so that you can consistently grant degrees."
The object of our schools should be to prepare students to carry the message of Christ's second coming to all the world, and to prepare them speedily. "His work is not to wait while his servants go through such wonderfully elaborate preparations as our schools are planning to give." (T. E., p. 120).
Let us hope that Seventh-day Adventists may save themselves from those pitfalls that caught the Protestant denominations before 1844.
