The rise and progress of Adventist blacks

A recently published book about the work of black people in the history of the Seventh-day Adventist Church provides inspirational reading. MINISTRY'S editor shares the excitement.

J. Robert Spangler is secretary of the Ministerial Association of the General Conference of Seventh-day Adventists and editor of MINISTRY.

He was not united with any church but simply preached the Word as he found it in his Bible, aided by the book Bible Readings for the Home Circle. Alonzo Parker was the name of this black man. Seeing the degradation, iniquity, and hypocrisy of the people who stained the name of Christ, he determined to dedicate his life to their salvation. He was a true preacher of righteousness and commanded a large following. His motto was "The truth shall make you free."

Several churches opened their doors to him, but his reformatory words, like those of Savonarola in Italy, cut into the hearts of church leaders until congregations turned against him and church doors slammed shut. Undaunted, he hired a hall, packed it with eager listeners, and preached until this avenue also closed. Even then he persisted. He preached in the streets and labored from house to house, but eventually his following decreased.

The climax came when he was set upon by a furious mob and beaten so hard that he died. Before dying, he uttered this prophecy: "There will come to you people of Vicksburg just one more chance from God. He will send you other messengers, who will have a stricter message to bear than I have borne. And if you shall refuse to hear them, your fate will be sealed." His last request was "Bury me with my Bible upon my breast. It shall be a witness in the resurrection against the evil men of this city. And it will be a witness in the mouths of those who come after me. I charge you: Hear them, if you would be saved."

His words were yet in the minds of the people when, on January 10, 1895, the Morning Star, a boat built by Edson White, son of Ellen White, for the purpose of evangelizing the blacks in the South, came steaming up and cast anchor just below Fort Hill.

The first Sunday, the Morning Star workers went up to Sunday school. There they became acquainted with Miss Scott and some members of the church. After their visit the word quickly passed through the city that the steamer had brought men and women to teach them the Bible. Thus the dead preacher's prophecy had been fulfilled; these were the ones who were to give the blacks of Vicksburg their last chance.

This story is adapted from the book We Have Tomorrow, by Louis B. Reynolds. This volume, dealing with the history of American Seventh-day Adventists with an African heritage, reveals the enormous contribution they have made to our movement. The author was one of our respected black leaders and a true Christian gentleman. Unfortunately he died shortly after the manuscript, on which he had been working for twenty-five years, was completed.

The fascinating historical details, many of which I was not aware of, have given me a new perspective on a people who have dramatically enriched the life not only of Seventh-day Adventists but of the entire Christian church. The first chapter briefly explores the Manumission Society, which "launched a program designed to end slavery, protect Negroes from kidnapping, and provide education for black children." Through its efforts a bill was passed in 1799 that began the gradual emancipation of slaves in New York State.

The author states: "The first independent act of Negroes was to sever all connections with the white churches, which had assigned them to sections marked 'B. M.,' meaning black members. The movement, extending to every denomination, began when Negroes broke away from the Methodist Episcopal Church and started the African Methodist Episcopal Zion Church. To the Negro, his church was more than sectarianism, more indeed than religion although outwardly it tended to follow the austere pattern of white churches. It was in reality the center and stronghold of his independent existence; a refuge and a shelter for runaway slaves, a meeting place, and platform; it cared for the sick and gave food and other assistance to the destitute. Above all, it developed strong and intelligent leaders through whom black people learned to stand with self-confidence, united in a common understanding of their destiny."1

Reynolds points out that this separation movement "explains, in part at least, the reason approximately 90 per cent of all black Americans who hold membership in churches today are identified with black denominations." Fortunately, the book is not a dry history, but is filled with thrilling experiences and illustrations that ministers can use effectively in their preaching.

From an Adventist standpoint, it was revealing to learn that the first black woman sent by any denomination as a missionary to India was a young Seventh-day Adventist. The first Negro woman to complete the requirements for a Ph.D. degree in America was also an Adventist. In the early nineteenth century the great Advent Awakening, under the leadership of William Miller, had a sizable black following. At least three Millerite preachers were of African descent. Among the blacks who were attracted to the Millerite movement were distinguished individuals such as Frederick Douglass, of Rochester, New York. Although he did not join the Adventist Church, his daughter, Rosetta Douglass Sprague, did. Sojourner Truth, a nationally famous figure and a heroine of the black community, visited two Millerite camp meetings in 1843. There is strong evidence that she identified herself with our church until her death in 1883, at about 100 years of age. She was a familiar speaker in the Battle Creek Sanitarium, an Adventist institution under the direction of Dr. J. H. Kellogg.

The author, with deep feeling, reveals the bravery and fervency of the black pioneer leaders who attempted to spread the message of the soon coming of Christ and advocated the keeping of the fourth commandment of God's law. He expresses gratefulness for Ellen G. White, who in the years of turbulence after the Reconstruction, when political rights given to Negros following the Civil War were retracted, declared, "I am burdened, heavily burdened, for the work among the colored people. The gospel is to be presented to the down trodden Negro race." 2 This counsel has constantly reminded church leadership of the need to recognize the talents, dedication, and abilities of this race that has suffered so greatly.

Of special interest to me were the thrilling accounts of the conversions and exploits of many black ministers such as E. E. Cleveland, my friend and associate for a number of years in the Ministerial Association. Another associate, William C. Scales, is also mentioned. C. D. Brooks, C. E. Bradford, Robert Carter, Warren Banfield, R. L. Woodfork, Maurice Battle, and others too numerous to mention are on the author's honor roll.

These leaders and a host of others, with the support of a loyal lay group, are responsible for the astounding growth of the Seventh-day Adventist black community in America. More than one-sixth of our church membership in the United States is black. From a financial standpoint the black church in North America contributes nearly $45 million a year to the church's coffers.

We Have Tomorrow is a reading must for Adventist leaders and laypersons. For those who are not of our faith, it will prove to be a blessing to see how God has led in the elevating of a race of people who came out of slavery. Not only will we as ministers benefit by the increase of knowledge relative to the tremendous heritage and contribution of our black brethren and sisters, but we will have at our fingertips a gold mine of sermon illustrations. If any vestiges of prejudice against blacks remain in one's heart, this book is guaranteed, under the influence of God's Spirit, to change the attitudes of those who are willing to be changed.

With tender strokes of the pen, Reynolds upholds the ideal of unity and harmony among us. His use of Ellen White's writings underscores this ideal. Note several statements he quotes on page 354:

"When the Holy Spirit is poured out, there will be a triumph of humanity over prejudice in seeking the salvation of the souls of human beings. God will control minds. Human hearts will love as Christ loved. And the color line will be regarded by many very differently from the way in which it is now regarded." 3

"The black man's name is written in the book of life beside the white man's. All are one in Christ. Birth, station, nationality, or color cannot elevate or degrade men." 4

"They are journeying to the same heaven, and will be seated at the same table to eat bread in the kingdom of God." 5

"God cares no less for the souls of the African race that may be won to serve Him than He cared for Israel." 6 Reynolds claims on pages 354, 355 of his book that the most hopeful statement that Ellen White makes about race relations in the church is found in this counsel written around 1895 and addressed to the church: "Walls of separation have been built up between the whites and the blacks. These walls of prejudice will tumble down of themselves, as did the walls of Jericho, when Christians obey the Word of God, which enjoins on them supreme love to their Maker and impartial love to their neighbors." 7

I close with several captivating paragraphs from We Have Tomorrow: "The immense struggle over class and race, over the dominion of the world, will soon be over. . . .

"No other planet in the vast universe of God has witnessed such terrifying ordeals as has this little world of tragedy and destiny. Here in this 'lesson book of the universe' will be fought out and decided what principles shall forever rule in the government of all the worlds. Only the 'nations of the saved' can pass through the pearly gates and walk the golden streets of the New Jerusalem. For them the command will be given to the angelic gatekeepers, 'Open ye the gates, that the righteous nation which keepeth the truth may enter in' (Isa. 26:2).

"For all who are deprived, dispossessed, frustrated because of vain expectations, the coming of the Lord is the world's best hope. For 'the man farthest down,' as Booker T. Washington called him, God will present the greatest opportunity mankind has ever heard about. 'There the grandest enterprises may be carried forward, the loftiest aspirations reached, the highest ambitions realized; and still there will arise new heights to surmount, new wonders to admire, new truths to comprehend, fresh objects to call forth the powers of mind and soul and body.'" 8

1 We Have Tomorrow, pp. 18, 19.

2 Testimonies, vol. 9, p. 204.

3 Ibid., p. 209.

4 Christian Service, p. 218.

5 The Southern Work, p. 14.

6 Christian Service, p. 218.

7 Ibid., p. 217.

8 Page 355. (The last sentence is quoted from
Ellen White, The Great Controversy, p. 677.


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J. Robert Spangler is secretary of the Ministerial Association of the General Conference of Seventh-day Adventists and editor of MINISTRY.

May 1985

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