What Did Our Adventist Pioneers Say About Voting?

When it comes to voting, Inspiration counsels us not to vote on the basis of party loyalty or “labor to please men who will use their influence to repress religious liberty, and to set in operation oppressive measures to lead or compel their fellow men to keep Sunday as the Sabbath.” By voting for such men, we actually risk becoming “partakers with them of the sins which they commit while in office.”¹

Today, this counsel is rarely taken into consideration. However, does this mean that we should not vote? Over the years, some well-meaning members have taken this counsel out of context by claiming that Adventists should not vote altogether. To do so would make them responsible for the sins of those they voted into office.

This may explain why the issue of voting continues to spark considerable controversy in our midst today.

The Beginnings

The matter of voting actually stems back to the early days of the church. It is not a new question. At that time most every one believed that Jesus was coming soon. God’s kingdom was an everlasting kingdom, not an earthly one. This led some to believe, however, that voting was not worthwhile, and our efforts to advance and preserve religious freedom-both in America and abroad, was equally unnecessary. Surprisingly, this sentiment was expressed by some of our prominent Adventist pioneers.

In 1856, David Hewitt, a member of the Battle Creek congregation said, “My brethren, shall we spend our time in political campaigns . . . when we so soon expect Christ in all the glory of His Father?”

Uriah Smith would echo the same sentiments. He wrote: “To the question, why we do not with our vote and influence labor against the evil tendency of the times, we reply that our views of prophecy lead us to the conclusion that things will not be bettered. . . . We felt it our duty to confine our efforts to preparing ourselves, and others as far as in us lies, for the great and final issue already pressing upon us-the revelation of the Son of man from heaven, the destruction of earthy governments, and the establishment of the glorious, universal and eternal kingdom of the King of kings, and the redemption and deliverance of all His subjects.”²

A little more than a month later, R.F. Cottrell expressed his belief that voting was unnecessary in the light of Revelation 13. He wrote: “Under these circumstances, if I cast my vote at all it will . . . tell for, or against the making of the image. If I vote in favor of the formation of the image, I shall aid in creating an abomination which will persecute the saints of God. . . . On the other hand, if I vote against this work, I shall vote against the fulfillment of prophecy. . . . Therefore, I cannot vote at all.”³

Three years later, in 1859, the topic of voting came up in a discussion between James White, J.N. Andrews, Elder Hewitt and others, including Ellen White over a local election taking place in Battle Creek. Ellen White recorded the experience in her diary that very evening: “They think it right to vote in favor of temperance men being in office in our city instead of by their silence running the risk of having intemperance men put in office. . . . Men of intemperance have been in office today in a flattering manner expressing their approbation of the course of the Sabbath keepers not voting and expressed hopes that they will stick to their course and . . . not cash their vote. Satan and his evil angels are busy at this time. . . . May Satan be disappointed, is my prayer.”⁴

Essentially, Sister White expressed a prayer to God that Satan’s scheme of placing his agents in office would be thwarted.

In this particular instance, however, Ellen White did not specifically say one should vote. Yet, how else would her prayer be answered if no one took advantage of the privilege to cast a vote?

Scripture Principles

A principled observation of Scripture is that when wicked men are in charge, wickedness pervades a society. While in exile, David concluded: “The wicked walk on every side when the vilest men are exalted.”⁵

In regard to the evils of alcohol in her day, Mrs. White noted that, “In our favored land, every voter has some voice in determining what laws shall control the nation. Should not that influence and that vote be cast on the side of temperance and virtue?” She encouraged church members to “exert their influence . . . by voice and pen” in these matters of national concern.⁶

Should Adventist Christians, then, in a society that allows them to exercise the freedom to vote, stay away from voting altogether?

Civil War Influences

In 1860, James White (at that time editor of the Review), wrote of the political excitement revolving around the election of Abraham Lincoln and the issues of secession and slavery.

“We are not prepared to prove from the Bible that it would be wrong for a believer in the third [angel’s] message to go in a manner becoming his profession, and cast his vote. We do not recommend this, neither do we oppose. If a brother chooses to vote, we cannot condemn him, and we want the same liberty if we do not.”⁷

A number of Adventists voted in that election, and Abraham Lincoln was elected president in a narrow race only to inherit a divided nation on the brink of civil war. It was in the midst of this war—on May 21, 1863—that the Seventh-day Adventist Church was formally organized.

In May of 1865, near the end of the war, the third annual session of the General Conference convened and a resolution on voting was approved with James and Ellen White present. It said: “Resolved, that in our judgment, the act of voting when exercised in behalf of justice, humanity, and right, is in itself blameless, and may be at some time highly proper; but that the casting of any vote that shall strengthen the cause of such crimes as intemperance, insurrection, and slavery, we regard as highly criminal in the sight of Heaven. But we would deprecate any participation in the spirit of party strife.”⁸

Paul Gordon, a former secretary to the White Estate, commented that “This basic resolution, along with supporting counsels from the pen of Ellen White, has continued to be a guide for the church for more than 100 years. . . . It has not been changed to this day."⁹

Note carefully that the resolution did not say to refrain from voting. On the contrary, it was imperative to exercise one’s voting privilege if it was in behalf of “justice, humanity and right.”

Today's Issues

Today, when certain items make themselves known on the ballot for voting by the public, we also need to ask if the issue is just, does it protect humanity as a whole, and is it right and proper.

For example, the tobacco industry is one of those areas in which “justice, humanity and right” are upheld when we vote against the distribution and use of this toxic substance. Alcohol fits into this category, if not more so than tobacco.

What about pornography? Abortion? The legalization of same-sex marriages? Illegal substances such as cocaine, heroine, etc.? How about racial intolerance? Many other societal concerns can be cited in which we can vote with clear conscience while not promoting religion to rule government, or violating that which we seek to safeguard-the Establishment and Free Exercise Clauses. These issues fall within our traditional and biblically based religious convictions, and thus to vote on them would be in the interest of “justice, humanity, and right.”

Remember, "He that followeth after righteousness and mercy findeth life, righteousness, and honor.”¹⁰

Do Not Be Afraid of Voting

Finally, do not let your personal prejudices or party loyalty cloud your judgment. As stated earlier, inspiration counsels that "we cannot with safety vote for political parties." If we do, we are likely to "labor to please men who will use their influence to repress religious liberty, and to set in operation oppressive measures to lead or compel their fellow-men to keep Sunday as the Sabbath.” By voting for such men, we actually risk becoming “partakers with them of the sins which they commit while in office,”¹¹ not to mention helping to build the prophetic "image to the beast."¹²

But this should not discourage us from voting. Inspiration appears to mean that we are only "partakers of the sins which they commit while in office" if we knowingly labor"-with our time, money and influence-"to please men who will use their influence to repress religious liberty."

In other words, the issue of preserving religious freedom should be our chief consideration when voting or laboring to protect the principles of "justice, humanity, and right."

In the final analysis, we need not be afraid of the vote. Only how, why and for whom we vote. If any man lacks wisdom, let them ask of God.¹³ Then get well briefed on the issues, and let the principles of “justice, humanity and right” guide you with each voter ballot you take in hand, and with each initiative you vote upon.

Are You Doing the Will of God?

Remember, in this free and blessed country, we need to take advantage of the vote in such a way that will help promote the welfare of individuals, the less fortunate, and society as a whole. And most of all, when the occasion arises, we need to take advantage of the vote in such a way that will advance the cause of religious freedom.

Silence and inactivity are not the answers. In fact, "We are not doing the will of God if we sit in quietude, doing nothing to preserve liberty of conscience."¹⁴

1. Ellen G. White, Gospel Workers, pp. 391-92.
2. Review and Herald, Sept. 11, 1856.
3. Review and Herald, Oct. 30, 1856.
4. Ellen G. White, Temperance, pp. 255, 256.
5. Psalm 12:8, KJV.
6. Ellen G. White, Gospel Workers, p. 387.
7. Review and Herald, Aug. 21, 1860.
8. Review and Herald, May 23, 1865.
9. Adventist Review, Sept. 18, 1980: 6.
10. Proverbs 21:21, KJV.
11. Ellen G. White, Gospel Workers, pp. 391-92.
12. See Revelation 14:9, 10.
13. See James 1:5.
14. Ellen G. White, Testimonies, Vol. 5, p. 714.