By George R. Knight
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Additional resources for Anticipating the advent : a brief history of Seventh-Day Adventists
N. Loughborough and Uriah Smith. Meanwhile, the seventy-three-year-old healthreforming Bates continued to carry on in good health. If the Adventist work came near to collapsing in 1856 because of a lack of organization and the inability to pay ministers, in 1865 it teetered on the brink of collapse from the poor health habits of INSTITUTIONAL AND LIFESTYLE DEVELOPMENT 59 its leading ministers. Health reform was not just a strange aberration on the part of the Adventists. It was a crucial necessity.
We heard it with our ears, our voices proclaimed it, and our whole being felt its power, and with our eyes we saw its effect, as the oppressed people of God burst the bands that bound them to the various sects, and made their escape from Babylon. . "The second angel’s message called us out from the fallen churches where we are now free to think, and act for ourselves in the fear of God. It is an exceedingly interesting fact, that the Sabbath question began to be agitated among second advent believers immediately after they were called out of the churches by the second angel’s message.
But in the mid-1850s overwork and deprivation had forced him into an early retirement (he was in his mid-twenties). ’ ” The fall of 1856 found Andrews deciding to leave the ministry to become a clerk in his uncle’s store in Waukon, Iowa. Waukon, it should be noted, was rapidly becoming a colony of apathetic Sabbatarian Adventists. Another leading minister to retire to Waukon in 1856 was John Loughborough. ” A crisis in the Adventist ministry was temporarily averted by a danger-filled midwinter journey by the Whites to Waukon to wake up the sleeping Adventist community and to reclaim the backslidden ministers.