We can definitely begin to trace the progress of the plan for giving Bible studies back in the early eighties. The art of giving Bible readings in our work carries with it some interesting traditions. As we search our denominational literature for the years 1882-85, in an attempt to trace the origin of Bible readings, we find that this "heaven-born idea" as an organized teaching method was rather a silent issue until early in 1883.
A clue to the Bible reading plan is found in a report in the Signs. J. N. Haskell had returned from Europe in the latter part of the year 1882. Having left his home in South Lancaster for California, he had stopped off in Nebraska, and in his correspondence described this plan for the Nebraska colporteurs.
"This present season they have more canvassers in the field than they have tents to follow up the interest; therefore their canvassers will continue the work, and seek to awaken a permanent interest by holding meetings with families, and explaining the truth to them, as circumstances may permit."—Signs of the Times, April 19, 1883.
Thus we see that it was the colporteur who in a larger way became the pioneer worker in our cause to try his hand at giving Bible readings. In these early days of 3883 there was a real "sound of a going" in getting our literature introduced into many rural areas. We were then a rural people, and utilized farm kitchens and schoolhouses to preach the message, where later tent and hall meetings accommodated the proclamation of the Word.
In an article by Elder Haskell, dated May io, 1883, in connection with a report of the California Tract and Missionary Society, we note that at this meeting a letter from A. J. Cudney, of Nebraska, was read, showing that a new plan for missionary work had been adopted by that conference. The plan centered around the missionary visits of the colporteur. In his visiting he was to secure subscriptions for the Signs. An easy-payment plan was introduced, and his weekly visits to homes already contacted was the follow-up method. The colporteur was to take tracts with him to help enlighten the peosle on various points of doctrine in which they had become interested. At the end of the month the colporteur would then introduce them to the plan of subscribing for the Signs, which offered some Bible readings as a premium.
Mrs. White was present at this meeting of the California Tract and Missionary Society, and heartily supported the colporteur Bible study plan. She spoke about the magnitude of our work and our responsibilities to give others the message. "We cannot be too earnest," she said. "All, even the sisters, should understand the doctrine, and be able to explain the chains of prophecy." She continued by saying that we should individually know the time of earth's history, and help carry the light we have to others. Here we detect the initial challenge that our sisters prepare themselves to become Bible teachers.
In the Signs of the Times, May 17, 1883, we read : "Fireside preachirig has much to do in enabling people to decide upon unpopular truth. If by this visit, individuals become interested to read for themselves, success is most inevitable." The article is signed by Elder Haskell, who is considered the "father of the Bible reading plan." The setting for this statement was in connection with our early tent meetings. Comment was then made that every experienced "tent laborer" knew preaching the truth without visiting would accomplish little. Helping people to study the Bible for themselves was the better way. Caution was also given that where public tent meetings might fail to materialize, colporteurs in their visits could explain the Bible to families, and so might still reap a soul harvest.
Term "Fireside Preaching" Coined
We were then a wonderfully practical folk, determined, like ancient Israel, to make "bricks without straw." And so with a real colporteur determination the plan for giving Bible readings was started on its way, and "fireside preaching" soon met with true success. Because there was a dearth of ministers in those days, many a colporteur pioneered in establishing new churches, using a course of doctrinal studies as the basis. It is significant to read in Elder Haskell's letters to Mrs. White during the season of April to July, 1884, how in all New England, where the message began, our work could boast of only three workers.
Bible Readings a Waldensian Method
In the early summer of 1883 we find some interesting articles by Elder Haskell, referring to the work of the Waldenses. His recent contacts in Europe had helped to make him very conscious of their thoroughness in Bible study. He seemed to be deeply impressed as he learned of their methods for propagating Bible truth in their day. Where it would have been most difficult for Protestantism to have gotten a foothold, the skill of the Waldensian missionaries had won out. This same burden was soon picked up by Mrs. White, who also visited Europe a little later, in the eighties. As our workers visited the native soil of the Waldenses, they deeply sensed that the "church in the wilderness" in Waldensian days, and the remnant people of their day, had much in common, not only in interpreting the Scriptures, but also in methods for promulgating its messages.
Summarizing the events of what we might conclude to be the second epoch of the Bible readings plan, we learn that here too necessity became the mother of invention. The literature ministry and the work of the colporteur became the vehicle for this new medium in the spreading of the message. Like the Waldensian missionary, the then-known canvasser entered many a home for the sole purpose of opening up the study of the Scriptures, using our literature as an entering wedge. The subscription plan for our missionary paper, Signs of the Times, often created those follow-up contacts that mark success for the teaching of our message.
God found in Elder Haskell a man with real vision and organizing ability. He and those early ministers and colporteurs were indeed "fireside preachers" and personal workers. They were hard-working, humble folk who lived in the deep consciousness of the soon return of their Saviour. They were men and women with ability to explain the Bible, and many a present truth argument which we use today and call good evangelistic technique has been handed down to us by that generation. They developed skills in the "school of hard knocks," and sharpened their tools by actual missionary experience.
L. C. K.