Systematic Benevolence
After the Great Disappointment of 1844, despite reticence for a structured church, the financial needs of ministers, among other issues, made it necessary to think about solutions for the developing movement. In response, the financial plan of “Systematic Benevolence” was introduced.
The Financial Situation of Ministers in the 1850s
At that time, many pastors focused their pastoral efforts on weekends because they had to provide for their own families during the week. Given that they were not paid by official church channels, they often depended on the benevolence of church members for food, clothing, and travel. Preachers such as James White and John N. Andrews were engaged in secular employment to make a living.
As early as 1852, James White would appeal to church members that “the dear servants of the Lord who go out to teach the unpopular truths of God’s word . . . must be sustained.”[1] Things would get so challenging that two young ministers, namely J. N. Loughborough and J. N. Andrews, would stop their ministerial work. It was only after a divinely appointed visit by Ellen G. White and her husband that they resumed their work despite the ongoing challenges. The Panic of 1857, a worldwide economic crisis at the time, did nothing to improve the situation.
Bible Study Leads to the Plan of Systematic Benevolence (1859)
In 1853, James White made his first appeal to the Sabbath keeping Adventists about Systematic Benevolence by using Bible texts such as 1 Corinthians 16:2 and 2 Corinthians 8:12–14 and 9:5–7. Further Bible study would lead to a committee presided over by J. N. Andrews that would recommend the practice of Systematic Benevolence to the church. It was unanimously adopted on January 29, 1859, in Battle Creek, Michigan.
Adventist pioneers would seek a biblical basis for this new financial system and would conclude, based on their study of 1 Corinthians 16:1, 2, that:
- Paul indicated a principle of regularity (“the first day of every week”).
- Paul indicated the principle of participation (“each one of you”).
- There was a need to plan ahead (“set aside a sum of money”).
- The text emphasized the principle of proportion (“in keeping with your income”).
- The text indicated the principle of promotion, i.e., how frequently and intensely promotion should be done.
In practice, guidelines were set so that men and women between the ages of 18 and 60 should set aside between 2 to 25 cents per week. The main differences between the earlier Systematic Benevolence plan and the later tithing system were that while the old Systematic Benevolence plan focused on the importance of systematic giving, tithing defined how the amount was to be determined.
Early Support for Systematic Benevolence (1859–1861)
In 1859, Ellen White supported this plan by stating: “The plan of systematic benevolence is pleasing to God. I was pointed back to the days of the apostles, and saw that God laid the plan by the descent of His Holy Spirit, and that by the gift of prophecy He counseled His people in regard to a system of benevolence.”[2]
She and her husband would continue to promote the principles of Systematic Benevolence during the summer of 1859 while referring to relief for the needy and distressed, as well as caring for the widows and fatherless. There would soon be a shift, however, in the emphasis of how these funds would be used. The focus was now to be on advancing the third angel’s message. Further modifications to the plan would give support to gospel ministers and their families. It gained widespread acceptance as it proved to be effective, as evidenced by the $150 obtained in the treasury two years later.
First Steps from Systematic Benevolence to Tithing (1861–1862)
However, tithing would not come until later when James White mentions “tithe” for the first time in connection with Systematic Benevolence: “We propose that the friends give a tithe, or tenth of their income, estimating their income at ten per cent on what they possess.”[3] It would be clear though, based on his writings at the time, that James White still rejected the Old Testament tithing system and that his understanding of tithing was still in its infancy.
The Role of Ellen White in the Shift from Systematic Benevolence to Tithing
Ellen G. White was the first Adventist to make the connection between Systematic Benevolence and Malachi 3:8–11 in print. While some Adventist historians mention Dudley M. Canright (1840–1919) as being the one to introduce this link, it is evident that Ellen White, followed by her husband, had done so before Canright’s important articles on tithing. As of 1861, the general principle of tithing was already being recognized as God’s plan even before Canright started writing about it.
It would only be until 1875, however, that the real significance of tithing would become clear when Ellen G. White argued that the tithing system went back as far as Adam while mentioning Abraham paying his tithe to Melchizedek and that the principle applied to Job and Jacob. She would then conclude that “God does not compel men to give. All that they give must be voluntary. He will not have his treasury replenished with unwilling offerings.”[4] From then, the words Systematic Benevolence and tithing would be used interchangeably.
The Last Steps Toward Tithing (1876–1879)
By the mid-1870s, the view that church members should give 10 percent of their income was becoming widespread. While there was still debate over whether the tithing system of the Old Testament and New Testament should be introduced or not, renewed study would push Canright to publish two articles on the subject where he would argue:
“God requires that a tithe, or one-tenth; of all the income of his people shall be given to support his servants in their labors. Ever since the fall of man it has been necessary that there should be men devoted wholly to the service of God. It appears that from the very beginning the Lord taught his people to devote one-tenth to the support of his ministers. Away back in the patriarchal age this was an established rule. This is evident from the conduct of Abraham toward Melchisedec.”[5]
A historic vote was taken at the 1876 General Conference session to discard the previous understanding that tithing was part of the ceremonial law, and adopted this new system based on biblical tithing.
Monetary Effects of the New Tithing System
In 1883, GC President George I. Butler (1834–1918) published a booklet on tithing that showed the increase in financial resources, albeit the increase being slow. Later reports would show that between 1870 and 1920, the tithes would increase from US$4.01 to $38.80 per capita.
Tithing from 1879 Onwards
First with Canright and continuing with Ellen White, the focus on tithing in church literature changed. Writers now emphasized the blessings bestowed upon the giver. They would mention that dispensing with worldly practices and ornaments would save money that could be donated to the cause.
The first Seventh-day Adventist Church Manual of 1932 would mention that church leadership should be tithe payers. In 1951, tithing would be mentioned among the doctrinal instructions for baptismal candidates.
A Brief Evaluation of the History
The Bible’s teaching on tithing has taken many years to be settled. It was a gradual process that took the biblical statements more into consideration as time went on. Various other factors, such as the different understandings, as well as the socioeconomic conditions of the time, the writings of Ellen White, and the connections with Malachi 3 contributed to the time that it took but eventually, the goal of providing financial and adequate support to our ministers was achieved.
It is an abridged version of the article “Systematic Benevolence,” written by Dr. Johannes Kovar and published in ESDA. To read the original version, consult https://encyclopedia.adventist.org/article?id=5JHL
[1] James White, “The Review and Herald,” ARH, December 9, 1852, 120.
[2] Ellen G. White, Testimony for the Church, vol. 1 (Mountain View, CA: Pacific Press Pub. Assn., 1885), 190.
[3] A. S. Hutchins, “Systematic Benevolence,” ARH, April 9, 1861, 164.
[4] Ellen G. White, Testimonies for the Church, vol. 3 (Mountain View, CA: Pacific Press Pub. Assn., 1885), 393.
[5] D. M. Canright, “Systematic Benevolence, or the Bible Plan of Supporting the Ministry,” ARH, February 17, 1876, 50
