Dr. Charles Stewart's Letter to Ellen White
Charles Stewart, 1907
May 8, 1907
Mrs. E. G. White,
Sanitarium, St. Helena, Cal.
Under the date of March 30 of last year there was sent to me a very urgent testimony written by you in which you requested
all those having difficulties concerning your testimonies to inform you concerning the
same, and in which you assured me that the Lord would help you to answer the
objections. Upon receipt of this I wrote and asked several questions which seemed to
me to be of considerable importance, but in your answer all were ignored except one, the
answer to which was clear enough.
I have thought many times since that I would write you again, but when I thought of the many perplexing things you are
called upon to consider, I felt that it would be cruel to burden you further; so for this
reason I have not written. But I have just reread the testimony above referred to
and find that it is very explicit and urgent in the request that all perplexities
concerning the testimonies be referred to you for explanation, and since there are many
things in your testimonies and other writing which seem to me to be contradictory and not
in accordance with the facts as I see them, I take this opportunity of complying with your
request which is as follows:
Sanitarium, Cal., March 30, 1906.
To Those Who are Perplexed Regarding the Testimonies Relating to the Medical Missionary Work:
Recently in the visions of the night I stood in a large company of people. There were
present Dr. Kellogg, Elders Jones, Tenny, and Taylor, Dr. Paulson, Elder Sadler, Judge
Arthur, and many of their associates. I was directed by the Lord to request them
and any others who have perplexities and grievous things in their minds regarding the
testimonies that I have borne, to specify what their objections and criticisms are.
The Lord will help me to answer these objections, and to make plain that which seems to be
Let those who are troubled now place upon paper a statement of the difficulties that perplex their
minds, and let us see if we can not throw some light upon the matter that will relieve
their perplexities. The time has come for the leaders to state to us the
perplexities of which they have spoken to the nurses and to their associate
physicians. Let us now have their reasons for talking with the students in
a way that would destroy their faith in the messages that God sends to his people. Let
it all be written out, and submitted to those who desire to remove the perplexities.
If statements have been
made that there are contradictions in the testimonies, should I not be acquainted with the
charges and accusations? Should I not know the reason of this sowing tares of
Some who have gone to Battle
Creek have spent many hours with nurses, presenting objections to the testimonies.
Such ones would be able to spend more of their precious, God-given time in the study of
the Word of God if with humble hearts they would follow the directions Christ
has given, and present to me their grievances before they tell them to others.
Men do not glorify God in spending so much time in long talks, which sometimes extend late
into the night, in an effort to weaken the faith of those who are called to Battle Creek
supposedly to be educated in medical missionary lines and fitted to go forth into any
place where duty may call them.
I am praying for you all,
and praying for our youth. It is time that we understood who is on the Lord's side.
I ask that the leaders in the medical work at Battle Creek and those who have been
associated with them in gathering together criticisms and objections to the testimonies
that I have borne, shall open to me the things that they have been opening to
others. They should certainly do this, if they are loyal to the directions God
has given. We should also have a clear statement of facts from those with whom
physicians and ministers have been at work, to undermine their confidences in the Bible,
the Messages, and the Testimonies. If there is in your minds the thought that Sister
White's work can be no longer trusted, we would be glad to know when and why you came to
this decision. It may be that some matters that seem to you very objectionable can
be explained. This will be better than to leave these matters until the great future
investigation, when every man's work will appear as it is, with the reasons that underly
their course of action.
I am now charged to
request those who are in difficulty in regard to Sister White's work to let their
questions appear now, before the great day of judgment comes, when every work shall
be made to appear with the motive underlying it, when the secrets of all hearts shall be
known, and every thought, word, and deed shall be tested by the Judge of the whole world,
and each one will receive sentence according as his works have been.
I present this before you
all. I am still praying for the physicians, the ministers, and the church in Battle
Creek. If any are framing excuses that have deceived their own minds, I plead with
them to put these excuses away before the final judgment, the great execution of the
sentences that shall be passed upon all the earth. In the judgment there will be
tried the cases of those who have been exalted to high positions of influence, those who
have had great opportunities and great light, but who have refused to heed that light,
because it did not agree with the desire of their own hearts. They have turned aside
the counsel of the Lord to open the door to seductive influence, and are repeating the
very experience that was set in operation in the heavenly courts.
There is a class who need to
look well to the course of action they are pursuing, and to do the diligent work that is
essential. "Because thou sayest, I am rich, and increased with goods, and have
need of nothing, and knowest not that thou art wretched, and miserable, and poor, and
blind, and naked; I counsel thee to buy of me gold tried in the fire that thou mayest be
rich, and white raiment that thou mayest be clothed, and that the shame of thy nakedness
do not appear; and anoint thine eyes with eyesalve that thou mayest see. As many as
I love I rebuke and chasten; be zealous, therefore, and repent. Beyond I stand at
the door, I will come in to him,and will sup with him, and he with me To him that
overcometh will I grant to sit with me in my throne even as I also overcame, and am set
down with my Father in his throne."
Sunday afternoon, Oct. 2, 1904, in the Tabernacle, before a very large audience
you made the following statements which were taken down by an expert stenographer, and
which have been verified by scores who heard the statements:
"I know that those that have got the books that God has bidden me to write, when that hand
trembled so that it seemed an impossibility -- I want you to read the books, 'Patriarchs and Prophets,' 'Desire of Ages,' 'Ministry of Healing' is nearly
done, and a great many other books.
I am not, as I said yesterday, a prophet. I do not claim to be a leader. I claim to be simply a messenger of God, and that is all I have ever claimed."
St. Helena, Cal., Feb. 14, 1901,
"I wish to be in as
quiet place as possible, for private conversation is much more wearing on me than public
speaking. I know that I have the special power of God when I am bearing my
testimony before the people. I know the Lord will not leave me." . . .
"My Instructor said silence is eloquence even when before your supposed
friends. You will be justified in keeping your words for public occasion."
A Messenger -- Review and Herald, July 27, 1906:
"When I was last in Battle Creek, I said before a large congregation that I did not claim to be a prophetess.
Twice I referred to this matter, intending each time to make the statement, 'I do not claim to be a prophetess.' If I spoke otherwise than this, let all now
understand that what I had in mind to say was that I do not claim the title of prophet or prophetess."
In the testimony dated Feb. 14, 1901, above quoted, you state: "I know that I have the special power of God when I am bearing my testimony before the people."
On Sunday, Oct. 2, 1904, when bearing your testimony before a very large audience in the
Tabernacle, you stated "I am not, as I said yesterday, a prophet."
In the Review of July 26, 1906, you stated that you intended to say,
"I do not claim to be a prophetess," and that what you had in mind
to say was: "I do not claim the title of prophet or prophetess."
Are we to understand from this that on this occasion the special power of God was not with you when you said, "I am not, as I said yesterday, a prophet," or is the
statement in the Review incorrect?
SIGNING OF CONTRACTS
Testimony in General Conference Bulletin of 1893, pp. 162, 163:
persons are admitted to our Missionary Training School, let there be a written
agreement that after receiving their education they will give themselves to the work
for a specified time. This is the only way our missions can be made what they
In a testimony written in 1888 you state:
"The Sanitarium at Battle Creek has been built up under
a pressure of difficulties. There have had to be decisive measures taken,
contracts signed by those who were engaged as helpers that they would remain a certain
number of years. This has been a positive necessity.... Thus it
has been necessary in the Sanitarium at Battle Creek to make contracts binding those who
connect with it as helpers, so that after they have been educated and trained as
nurses and as bath hands, they shall not leave because others present inducements to them."
Testimony ------, ------, ------, and ------, St. Helena, Cal., Aug. 3, 1903, p. 4:
man or woman is to bind him- self or herself to serve for a certain number of years under
the control of a medical association.... I know that some have thought it is advisable
for the workers in our sanitarium to sign certain contracts. But I know also
that it is not in accordance with God's plan for the workers to sign these
Testimony to ------, Elmshaven, San., Cal., Aug. 4, 1903:
"Yesterday I sent you a letter containing the warning
that has been given again and again. The workers in our institutions are not to
sign contracts binding themselves to an institution for a certain number of years."
For a number of years the managers of the Sanitarium Medical Missionary
Training School, believing that they were working in harmony with the principles set forth
in the above testimony which was printed in the General Conference Bulletin of
1893, and in the above testimony of 1888, which was published in a pamphlet entitled
"Selections from the Unpublished Writings of Mrs. E. G. White," required that
before persons were admitted to this school they should sign an agreement to give
themselves to the work for a specified time. Later the managers were severely
criticized for doing what the testimony of 1903 above quoted advised.
Under the circumstances what was the duty of the managers of the Sanitarium Medical Missionary Training School? Which instruction should they follow --
that given in 1888 and that published in the General Conference Bulletin in 1893,
or that given to Elders ------, ------, ------, in 1903?
DENOMINATIONAL OR UNDENOMINATIONAL
Testimony to ------ and Sanitarium Board Jan. 11, 1899:
"Our brethren in America who are engaged
in medical missionary work, can, by appealing to the outside people, obtain help because theirs is not a
Life Sketches of James White and Ellen G. White, page 382:
"Though founded and managed by Seventh-day Adventists,
the Sanitarium is not conducted on a denominational basis."
Testimony dated Aug. 21, 1902:
"It has been stated that the Battle Creek Sanitarium is not denominational. But if ever an institution was established to be denominational in every sense of the word, this Sanitarium was."
How can the work of the Sanitarium Board be "not a denomi- national work"
in any sense of the word whatever, since the institution which it conducts as is stated,
was established to be denominational in every sense of the word"? What
do these statements mean?
DOES HE BELIEVE THE TESTIMONIES?
Testimony to Elders ------, ------, ------, ------, dated Feb. 21, 1899, page 7:
I know that when admonition and warnings have
been given, Dr. Kellogg has not despised these warnings and set them aside.
He has not worked in order to get rich. The work that is done to relieve suffering
humanity is of more value to him than a world of gold. He has gathered in all of the
outcast that he can that they may be uplifted and reformed and see God as their
Restorer. God approves of his work in this line, let the brethren
appreciate this work.
Testimony to ------, dated Aug. 5, 1902:
I was instructed I have a message for you to
bear to Dr. Kellogg. I thought, It will do no good. He does not accept
the messages that I bear to him unless these harmonize with his plans and devisings."
Testimony to Dr. Kellogg dated at Elmshaven, Sanitarium, Cal., Nov. 12, 1902, three
months and nine days later:
You tell me that you do not believe the messages I send you, but I know that this is not true.
Series B, No. 7, Sanitarium, Cal., Jan. 1, 1904 (one year and eighteen days later):
Thus it has been for years, and message after message has the Lord sent in warning, but the one to whom they have been sent has refused to hear.
At Tacoma Park, Washington, May 30, 1905, you stated:
When Dr. Kellogg receives the messages of warning given during the past twenty years ... then we may have confidence that he is seeking the light.
"Dr. Kellogg has despised these warnings and set them aside."
In August, 1902:
"Dr. Kellogg does not accept the messages ... unless these harmonize
with his plans and devisings."
In January, 1904:
"Thus it has been for years, and message after message has the
Lord sent in warning, but the one to whom they have been sent has refused to hear."
In May, 1905:
"When Dr. Kellogg receives the messages of warning given during the
past twenty years..."
These five statements seemingly represent a very peculiar state of affairs as
regards Dr. Kellogg's views of the testimonies. In 1899 he believed them; in August,
1902, he did not accept them; in November, 1902, three months later, Dr.
Kellogg said that he did not believe, but you said that he did; and only one
year after this you said that for years he has refused to hear; and in 1905 you
infer that he has not received your messages for twenty years.
Please explain what is meant by these seemingly contradictions.
HAS THE TIME COME TO DISCARD MILK, EGGS, AND BUTTER?
Testimonies for the Church, Vol. 3, Nos. 21-25, p. 21:
bear positive testimony against tobacco, spiritous liquors, snuff, tea, coffee,
flesh meats, butter, spices, rich cakes, mince pies, a large amount of salt, and all
other exciting substances used as articles of food."
Testimonies for the Church, Vol. 2, Nos. 15-20, p. 367:
"Because we from principle discard the use of meat,
butter, mince pies, spices, lard, and that which irritates the stomach and destroys
Testimonies for the Church, Vol. 2, No. 18, p. 485:
"One family in particular have needed
the benefits they could receive from the reform in diet; yet these very ones
have completely backslidden. Meat and butter have been used by them quite
freely, and spices have not been entirely discarded."
Testimonies for the Church, Vol. 2, No. 18, p. 487:
"I have a well-set table on all occasions.
I make no change for visitors whether believers or unbelievers.... No
butter of flesh meats of any kind come upon my table."
Testimonies for the Church, Vol. 3, p. 136:
"Children are allowed to eat flesh meats, spices,
butter, cheese, pork, pastry, and condiments generally.... These things do the
work of deranging the stomach, exciting the nerves to unnatural action and enfeebling the
Testimonies for the Church, Vol. 2, p. 362:
"You place upon your tables butter, eggs,
and meat, and your children partake of them. They are fed with the very things
that will excite their animal passions, and then you come to meeting and ask God to bless
and save your children. How high do your prayers go?"
Testimonies for the Church, Vol. 7, No. 35, p. 135:
eggs, and butter should not be classed with flesh meat. Let diet reform be
progressive. Let the people be taught how to prepare food without the use of milk or
butter. Tell them that the time will soon come when there will be no safety in
using eggs, milk, cream, or butter, because disease in animals is increasing."
From the foregoing statements it is difficult to form an opinion as to what the Lord wishes us to understand with reference to the use of butter. Over thirty years
ago your testimony states: "We bear positive testimony against ... flesh
meats, butter," etc., which seems to clearly indicate that butter as well as
meat must not be used. In several other testimonies, parts of which are quoted, butter
and flesh meats are classed together but in a testimony written more than thirty
years later, when butter was certainly much more liable to disease, you state: "Butter
should not be classed with flesh meat," and give the impression that it can be
used with some degree of safety at least. There is seemingly a mistake of some sort
here. Please inform me as to the facts with reference to the matter.
Testimonies for the Church, Vol. 3, Nos. 21-25, p, 21, written in 1870:
all things we should not with our pens advocate positions that we do not put to a practical test in our own families, upon our own tables. This
is dissimulation, a species of hypocrisy....
"We bear positive testimony against tobacco,
spiritous liquors, snuff, tea, coffee, flesh meats, butter, spices, rich cakes,
mince pies, a large amount of salt, and all other exciting substances used as articles of
Testimonies for the Church, Vol. 2, No. 18, p. 487, written in 1868:
"I have a well-set table on all occasions.
I make no change for visitors whether believers or unbelievers.... No
butter or flesh meats of any kind come on my table."
Testimonies for the Church, Vol. 2, No. 18, p. 371, written in 1869:
"I have not changed my course a particle since I adopted the
health reform. I have not taken one back step since the light from heaven upon
this subject first shone upon my pathway.
I broke away from everything at once -- from meat
and butter and from three meals.... I left off these things from
principle. I took my stand on health reform from principle and since that time,
brethren,you have not heard me advance an extreme view of health reform that I have had to
take back. I have advanced nothing but what I stand to to-day."
Testimony written Aug. 30, 1894:
the selfishness of taking the lives of animals to gratify perverted appetite was presented
to me by a Catholic woman, I felt ashamed and distressed. I saw it in a new light,
and I said, 'I will no longer patronize the butcher, I will not have the flesh of
slain animals on my table.' "
Sunnyside, Cooranbong, Oct. 5, 1898:
"I have had workmen clearing land, building houses,
doing the hardest kind of work, and these have sat at my table, but not a particle of
meat has been upon my table in any shape for the last five years. I found that I
could take no half and half ground. I must be firm and decided in regard to my
In the testimony written in 1868 you say:
No butter or flesh meats of any kind come on my table.
In the testimony written the following year you state:
I have not changed my course a particle since I adopted the health
reform. I have not taken one back step since the light from heaven upon this subject
first shone upon my pathway. I broke away from everything at once --
from meat and butter and from three meals. I left off these things from
principle. I took my stand on health reform from principle and since that
time, brethren, you have not heard me advance an extreme view of health reform that I have
had to take back. I have advanced nothing but what I stand to to-day.
In 1894, you state:
When the selfishness of taking the lives of animals to gratify a
perverted appetite was presented to me by a Catholic woman, I felt ashamed and
distressed. I saw it in a new light, and I said, I will no longer patronize the
butcher, I will not have the flesh of slain animals on my table.
Three parties, all Seventh-day Adventists, two of them officially connected
with the denomination, state for a number of years after you received the light on health
reform, that you ate meat and oysters. Two of these persons within the past ninety
days told me personally that you ate oysters in their own home, on one occasion as late as
1890. Another stated that he saw you eating oysters in a restaurant.
If you deny that you ate oysters and state that the statements of these two men
are false, I will make an affidavit to this statement and give you the names of the two
persons referred to so that they can be asked for an explanation.
In a testimony to Elders Irwin, Prescott, Waggoner, and Jones, Feb.21, 1899,
you state as follows:
"Dr. Kellogg needs the help of those who will co-operate with him, who will counsel with him. He has these now, but those who do not
accept the light God has given on health reform, who subsist on the flesh of dead animals,
who use narcotics and stimulants, can not represent the truth to others. God gave
the light on health reform, and those who rejected it rejected God." --
Series B, No. 6, p. 31.
In patronizing the butcher and having meat on your table, were you in
so doing practicing dissimulation, a species of hypocrisy in that you were advocating
a position with your pen that you did not put to a practical test in your own family and
upon your own table?
Since you ate meat and oysters after "light on health reform
first shone upon your pathway," and in so doing took a "backward
step" and went contrary to the light God had given you on health reform,
were you in doing this in the same position as those described in your testimony of Feb.
21, 1899 to Elders Irwin ... as follows: "... those who do not accept the
light God has given on health reform, who subsist on the flesh of dead animals ... can not
represent the truth to others?
Series B, No. 6, p. 31: "God gave the light on health reform and those
who rejected it, rejected God."
During the period between 1868 and 1894 in which you ate meat and
oysters and served meat on your table and in so doing, going contrary to the light God had
given you -- were your testimonies, other writings, and speeches just as truly and purely
from the Lord as when you were living up to all the light you had?
THE USE OF MEDICINES
"How to Live," Chap. III, p. 62:
"Medicines have no power to cure,
but will most generally hinder nature in her efforts."
"How to Live," Chap III, p. 57:
"Medicine deranges nature's fine machinery and breaks
down the constitution. It kills but never cures."
Testimony, Aug. 30, 1896:
"A simple diet and the entire absence of drugs,
leaving nature free to recuperate the wasted energies of the body would make our
sanitariums far more effectual in restoring the sick to health."
Sunnyside, Cooranbong, Aug. 29, 1898:
is God's method, the herbs that grow for the benefit of man, and the little handful of
herbs kept and steeped and used for sudden ailments have served tenfold, yes, one hundred
fold better purpose than all the drugs hidden under mysterious names and dealt out to the
The Education our Schools Should Give, Aug. 26, 1898:
"The true method of healing the sick is to tell them of the
herbs that grow for the benefit of man. Scientists have attached large names to
these simplest preparations, but true education will lead us to teach the sick that they
need not call in a doctor any more than they would call in a lawyer. They can
themselves administer the simplest herbs if necessary."
A drug is defined by Webster as "any substance used in the composition of
medicines," therefore the active principle of the herbs you refer to, which is
extracted by steeping, is a drug. From this we naturally conclude that in steeping
the herbs, some drug is extracted which, when used for the purpose of curing disease,
would properly be called a medicine. Your testimonies state:
Medicines have no power to cure, but will most generally hinder nature in her efforts.
Medicine deranges nature's fine machinery and breaks down the constitution. It kills but never cures.
A simple diet and the entire absence of drugs, leaving nature free to recuperate the wasted energies of the body, would make our sanitariums far more
effectual in restoring the sick to health.
If medicines have "no power to cure," and derange nature's fine machinery, and their entire absence is best, how can it be
"God's method" to use steeped herbs, and how can they be so beneficial in cases of sudden ailments?
If "the true method of healing the sick is to tell them of the herbs that
grow for the benefit of man," and if "true education will lead us to teach them
that they need not call in a doctor any more than they would call in a lawyer," why
have you so earnestly advised young men and women to become physicians and nurses, often
stating that a consecrated physician could do vastly more than a minister in winning souls
In view of the many, many things you have said against the use of medicines and
drugs, I can not comprehend why in a testimony under the caption "The Education Our
Schools Should Give," you make such a positive statement as "The true method
of healing the sick is to tell them of the herbs that grow for the benefit of
man, and that it a (true education) will lead us to teach the sick that they need not
call in a doctor any more than they would call in a lawyer. They can administer the
simplest herbs if necessary."
YIELDING OF JUDGMENT
Unheeded Warnings. South Lan- caster, Mass., Nov. 27, 1901:
my brethren look upon the warnings that they have received as being unimportant because
of words that have been spoken and letters that have been written to me, if they
refuse to accept the Testimonies given through me because they think in their hearts,
"Somebody has told her," they must bear the responsibility of the influence of
their course of action upon themselves and others."
"It makes me very sad to know that some have yielded to this temptation. The Lord has charged me to enter into no
controversy with any one who, when a message comes, shall ask, Who has told Sister White?
I am neither to affirm or deny such charges, but state the facts according
to the instruction that God has given me at different times and in many places."
Testimonies for the Church, Vol. 1, Nos. 1-14, p. 563:
health was poor, and my mental sufferings were beyond description. Under these
circumstances, I yielded my judgment to that of others, and wrote what appeared
in No. 11 in regard to the Health Institute, being unable then to give all I had seen.
In this I did wrong."
To Dr. Kellogg, Oct. 28, 1903:
"When you received my letter, you were perplexed, and
said, "Some one has misinformed Sister White regarding our work." But
no mortal man had ever written to me or told me that this building had been put up."
In a testimony entitled "Unheeded Warnings," written in 1901, writing
about the question of your being charged with being influenced by others, you make the positive
statement that the Lord has charged you to enter into no controversy with any one
who, when a message comes, shall ask, Who has told Sister White? "I am
neither to affirm or deny such charges," but to state the facts, etc.
In a testimony written in 1903, you make the following statement:
"When you received my letter, you were perplexed, and you said, "Some one
has misinformed Sister White regarding our work. But no mortal man had ever written
to me or told me that this building had been put up." Since the Lord
charged you that you were neither to affirm or deny these charges, did you go contrary to
the testimonies in 1903, when you apparently denied the charge that some one had
misinformed you? Would it be just for any one under those circumstances to
accuse you of being disloyal to the testimonies?
Since on one occasion, as is stated in Volume 1 of your Testimonies, page 563,
you yielded your judgment to that of others and in so doing did wrong, is it not
possible that some of your other writings contain matter written while your judgment was
influenced by that of others?
HOW MISTAKES MAY OCCUR
To ------, Oct. 5, 1898, p. 6:
I find under my door in the morning several copied articles from Sister Peck, Maggie Hare,
and Minnie Hawkins. All must be read, critically by me. Sometimes I am utterly exhausted, then I can not read. That may be the reason that you had that
statement in regard to meat-eating.
In quite a number of your testimonies I notice that you refer to
your being feeble and exhausted. Is it not possible that a considerable number of
the seeming contradictions and inconsistencies in your writings are due to the fact that
they slip through without your careful supervision? If this is so, are people to be
criticized for calling attention to such, and trying to find out the facts? Or, is
it the duty of every one to say, "This is from Sister White, and it must be so
because it is the Word of God"?
Spiritual Gifts, by Ellen G. White, 1858, p. 22:
"Sorrow filled Heaven, as it was realized that man
was lost, and the world that God created was to be filled with mortals doomed to misery,
sickness, and death, and there was no way of escape for the offender.
Patriarchs and Prophets, by Mrs. E. G. White, 1890, p. 69: Old Edition:
fall of man filled all heaven with sorrow. The world that God had made was blighted
with the curse of sin, and inhabited by beings doomed to misery and death. There
appeared no escape for those who had transgressed the law."
Why was this change made?
ERECTION OF BUILDINGS IN CHICAGO
In the early part 1899 you sent Dr. K. a testimony in which you stated that Dr.
K. had taken money from the Battle Creek Sanitarium to erect buildings in Chicago.
Testimony to Sanitarium Board, Jan. 31, 1899:
"I am directed by the Lord
to call upon you to do something for us, and to do it now.... Some division of
your funds must be made for this purpose."
"An Appeal for the Work in
Australia," 1899, p. 36:
"... the profits of the
Sanitarium should be largely used in helping similar institutions in needy
Testimony, Geelong, Victoria, March 10, 1900:
galls my soul to think that though I have presented our necessities to the managers of the
Battle Creek Sanitarium, the money that should have been used to provide this field
with facilities has been absorbed in other enterprises. The Lord instructed me
that I had a right as his steward to call for means from the Battle Creek Sanitarium
to establish a sanitarium in Australia. Such an institution is greatly needed in
this country and would accomplish far more than an institution of the same kind would
accomplish in America. Light has been given me that the money which should have
been used to establish this institution has been used in the work in Chicago.
This was not a right disposition of the money. Dr. K. has established institutions
and carried on a work which has consumed so much of the available means in one spot of the
Lord's vineyard while other portions of the vineyard have been left without enough to make
a beginning. This is a misconception of the mind and will of God, so much money
should not have been absorbed in erecting buildings in one locality, but should have
been used in carrying forward aggressive work in other parts of the field."
It was a considerable time after the sending out of the first testimony relative
to this matter before any explanation was given by you as to what was really meant, other
than the plain statement of the testimony. It is evident that during this time you
were under the impression that the buildings had been erected, because upon your return
from Australia, when looking over the work in Chicago, you asked Dr. Paulson where the
buildings were that had been erected.
In further proof of this statement, we quote from a talk by you in June, 1902,
During the general meetings held here in June, 1902, I attended three meetings in the Sanitarium Chapel. I had a
decided message to bear to the people. A heavy burden rested upon me to make a clear
statement of the principles that should be followed in our medical missionary work.
I was very thankful that Judge Arthur was present to hear the message that the Lord had
given me. I asked the Lord for help, and was assured of His presence....
Shortly after the meetings closed, Judge Arthur and
his wife spent part of a day at my home. We had much pleasant and profitable
conversation. Among other things discussed was the matter of the representation that
had been given me of an expensive building in the city of Chicago, used for various
lines of medical missionary work. I related how that when I was in Australia, I
was shown a large building in Chicago, which, in its erection and equipment, cost a
large amount of money. And I was shown the error of investing means in any such
buildings in our cities.... I saw the expensive building above referred to,
fall, with many others.
As I related some of these matters, and described the
building that had been shown me, Judge Arthur said: "I can tell you
something in regard to that building. A plan was drawn up for the erection of just
such a building in Chicago. It would have cost considerable money.
Brother William Loughborough, of Battle Creek, drew up the plans, and several men
occupying responsible positions in the medical work met together to consider the matter.
Various locations were considered. One of the plans discussed was very
similar to what you have described.
Sometime after this [note date above, June, 1902],
I was shown that the vision [given nearly three years ago] of buildings in
Chicago and the draft upon the means of our people to erect them, and their destruction,
was an object-lesson for our people, warning them not to invest largely of their means
in property in Chicago, or any other city, unless the providence of God should
positively open the way and plainly point out duty to build or to buy as necessary, in
giving the note of warning. [Note. -- The contemplated medical college
building was to be erected by funds secured from the sale of 28 Thirty-Third Place which
already belonged to the College -- neither the Sanitarium nor the people were
asked to contribute to this.
Why did you quote Judge Arthur in June, 1902, when he specifically told both
you and W. C. White that he did not remember the facts, but that he would send them to
W. C. White in a letter as soon as he returned home and got access to the records
containing them? This letter was sent to W. C. White Aug. 27, 1902, but your
statement was made June, 1902.
Believing that wrong use was being made of the information given W. C. White
and yourself in that only a few of the facts and some errors were being related, I asked
the Judge to give me the facts, which he has done in the letters quoted below, a perusal
of which, together with the minutes of the meeting of the College Board, will quite fully
April 18, 1907.
According to promise I have looked up and enclose herewith the copy of my letter to Elder
W. C. White, dated Aug. 27, 1902, relating to the Medical Missionary College building
which it was at one time proposed to erect in Chicago. The circumstances which
brought about this letter are as follows:
While I was in California
with Mrs. Arthur (I think it was the month of June, 1902), staying at St. Helena
Sanitarium, one evening Elder W. C. White called upon me at the Sanitarium and remained in
consultation with me until late at night with reference to various denominational matters
that were at the time unsettled, and which it was proposed to lay before Sister White for
her decision. In the course of this conversation I incidentally mentioned the
fact of our having proposed at one time to erect this building. Elder
White inquired more particularly into the circumstances connected with the matter, and
then stated that what I had said had somewhat explained to him a mystery connected with a
testimony coming from Sister White referring to the erection of certain buildings in
Chicago for medical missionary work. He asked me if I would give him a
detailed statement of everything that occurred. I told him that I could not
do that as very many of the facts and circumstances connected with the transaction
had passed out of my memory, but that upon my return home I would look them up and write
him the result of my investigation.
The next day while out
driving with Sister White and my wife, Elder White, who was with us, mentioned to Sister
White the conversation on this subject that he had had with me the evening previous, and
something more was said with reference to it, just what, I do not remember, except
that I stated also to Sister White that I would write the facts in a letter to Elder White
as soon as I returned home and got access to the records containing them.
Yours very truly,
JUDGE ARTHUR'S LETTER TO W. C. WHITE.
April 18, 1907.
ELDER W. C. WHITE,
Sanitarium, Napa Co., Cal.
My Dear Brother White: --
I find it possible at this time to make for you the long-promised statement in reference to the
action of the Board of Trustees of the American Medical Missionary College in the spring
and early summer of 1899, looking to the erection of a large medical college building in
the city of Chicago. The facts are as follows:
During the last of May, 1899, Dr.
A. B. Olsen, who was then Secretary of the Board of Trustees of the American Medical
Missionary College, prompted by Dr. Bayard Holmes of Chicago, urged upon the Board the
necessity of the Medical College becoming a member of the Association of American Medical
Colleges in order to give it an assured standing and position among the medical
institutions of this and other countries.
In furtherance of this
object, Dr. Olsen was appointed a delegate to attend a meeting of such Association which
was shortly afterwards to take place in the city of Columbus, Ohio, and make application
in behalf of our medical college for membership. This he did, and such application
was laid over to be acted upon at the next regular meeting to take place a year from that
Upon Dr. Olsen's return, he
reported that the principal objection urged against admitting our medical college to
membership was the want of a suitable building in the city of Chicago. It was then
determined by the Board to take steps at once looking toward the erection of such
building. A building committee was appointed and consisted of A. B. Olsen, W. K.
Kellogg, and myself. Dr. Olsen was chosen secretary of such committee and I selected
The committee met and
immediately formulated plans for the purchase of a site and the erection of such a
building. I was instructed as chairman of the committee to open negotiations looking
either to the sale or mortgaging of No. 28 thirty-third Place which the College owned, and
otherwise taking steps to raise the necessary funds to purchase the site and erect the
building contemplated. Dr. Olsen was instructed to procure suitable plans for the
College building, which he did. The cost of the site and improvements was to be
somewhere in the neighborhood of $100,000 or possibly more. The committee went to
Chicago, looked over several sites, and finally settled upon one on Thirteenth Street, and
negotiations were opened for its purchase.
All this took place while
Dr. J. H. Kellogg was absent from the United States in Europe. After our plans were
quite well completed for the going on of the work, it was thought advisable to await Dr.
Kellogg's return to this country before proceeding further with the matter. I
learned through others that after the Doctor did return and was advised of what had been
done, that he discouraged going on with the project. Just what reasons he assigned
for doing so I don't think I ever knew.
Confirmatory of what I have
stated, I enclose herewith copy of two notes written me by Dr. Olsen, one under date of
May 30, 1899, and the other under date of June 25 of the same year. I also enclose
copy of the minutes of a meeting of the committee held on the 26th day of June of the same
The plans for the building
were in my possession at one time, but I think were returned by me to Dr. Olsen and I have
no doubt can be found among the archives of the Medical College now in the possession of
If I have omitted anything
that is im- portant for you to know in connection with this matter, write to me and if
possible I will explain the omission.
Yours very truly,
Nearly two years later at the General Conference held in Battle Creek, April, 1901, at
which you were present, quite definite plans were formulated to secure from the people
not $65,000 but $100,000 or more for the purpose of erecting buildings for the Medical
College. Several hundreds of dollars were raised at this time, and several thousands
of dollars pledged.
In the first attempt to erect a college building, it was definitely understood
that the money was to come from the sale of No. 28 Thirty-third Place, and that the amount
expended was not to exceed $65,000 in all. It was impossible to sell the
place for over $50,000. Not a single dollar was raised in cash or pledges, for no
effort was made at this time to secure the necessary funds except by selling the property
referred to, which was not accomplished, so the matter was dropped. At the General
Conference in 1901, a plan was set on foot whereby it was thought a large sum of money
could be raised for the purpose of securing the necessary buildings for the college,
the records of the meeting which are quoted in this connection are ample evidence of this
and also of the fact that there were others besides Dr. Kellogg interested in the
project. In this connection it might be proper to ask if the testimony in question
would be applicable to W. C. White, A. G. Daniells, and O. A. Olsen, since they took such
a prominent part in the effort to raise the money referred to.
General Conference Bulletin, April 16, 1901, p. 289:
Fifth meeting of Int. Med. Miss. & Benev. Ass'n.
"We have an old
building in Chicago. We do not know how soon we will have to move out of it.
It is utterly unfit for sick persons.... I believe that God will move upon the
hearts of some people to help us secure new quarters. I trust that God is speaking
to some in this audience to interest them in this project."
J. H. Kellogg:
"I ask you, my friends,
what are you going to do? This denomination has not done a thing, has not raised a
penny, has not invested a single penny in the Medical Missionary College. We
want one hundred thousand dollars. We are not going to be bashful. We
want one hundred thousand dollars. We need twice that sum. You ask what we
would do with it? We would put up a building in Chicago...."
At this juncture considerable money was donated for this purpose, among the donors being Elder J. N. Loughborough and other ministers.
At the sixth meeting of the I.M.M.B.A., April 17 (See Gen. Conf. Bulletin, p. 341) still more definite plans were laid for the purpose of
securing funds for the erection of medical college buildings.
W. C. White: "I am intensely interested in our schools and
in no school am I more interested than in the Medical Missionary College. Our
schools should have their buildings without rent, and therefore I offer a resolution:
That we proceed to raise a fund for the purpose of providing necessary buildings for the
American Medical Missionary College.
"I move the
adoption of this resolution."
Daniells: "I second the motion."
W. C. White: "This idea is not new to you. But,
brethren, the question with us is, Has the time come to make an earnest effort to lift in
this matter, and put our medical missionary school where it will not have to pay rent?
It seems to me that we can not fail to be proud of this school, or to
appreciate the work it has done.... Shall we not manifest our interest in the
Medical Missionary College by raising a fund that it may own its buildings, and thus
be free from rental and interest? I believe that we would receive a great
blessing in doing this." ...
O. A. Olsen: "I can heartily second all the remarks made
by Elder White. It has been my privilege to be connected with the Medical
Missionary College since its beginning, and I have always taken the deepest interest in it
and its work. I am more glad than I can express in words to see the good
that has been accomplished, the way that the work is opening and the indications that are
coming into the meeting of a united effort in this line of work of spreading abroad the
whole gospel in all its parts. The move to give this [illegible word] to the Medical
Missionary College by securing it a place to work in, is just as God would have it,
and we shall all rejoice to see it. I am glad for this motion, and I am heartily
in favor of it. I believe it is the right thing to do, and God will bless us in
carrying it forward."
The question was called and carried unani- mously by acclamation --
a rising vote was then taken, which was also unanimous.
In your testimony given in June, 1902, you state as follows: "Some
time after this I was shown that the vision [concerning the erection of buildings in
Chicago given three years before] ... was an object lesson for our people, warning them
not to invest largely of their means in property in Chicago, or any other
city." W. C. White stated to Judge Arthur that his statement about the Medical
College building "somewhat explained to him a mystery" connected with a
testimony coming from you referring to the erection of certain buildings in Chicago for
medical missionary work.
Was this vision so mysterious to both yourself and your son that you did not
comprehend its significance for nearly three years, and not until Judge Arthur
incidentally mentioned a contemplated plan to erect a medical college building in Chicago?
Since you yourself were ignorant of the facts how can the medical leaders be so
severely criticized for failing to recognize a statement so plain as "The Lord
has shown me that you have taken money from the Battle Creek Sanitarium to erect buildings
in Chicago," when it was known beyond any question of doubt that no building had
been erected, and consequently that no money was taken from the Battle Creek Sanitarium
for its erection. Furthermore the managers of the Battle Creek Sanitarium have
never contemplated the erection of any sort of a building in Chicago for any purpose
whatever. [Editor's note: The proposed building was contemplated by the college, not by the Sanitarium.]
From a testimony dated, Elmshaven, Sanitarium, Cal., Oct. 28, 1903, we quote as follows:
In the visions of the night a view of a large building was
presented to me. I thought that it had been erected and wrote you immediately in
regard to the matter. I learned afterwards that the building which I saw
had not been put up.
At the time of the vision you were evidently mistaken, for you thought that a certain
thing which had not been done, and stated so in a testimony. Since the building
was not erected, the statement about the expenditure of money for its erection
must also be a mistake, you must also have thought that the money had been
expended, and also thought that it had been taken from the Sanitarium.
Since you wrote in such a positive manner that the Lord had shown you so and so
with reference to the above matter, but later having learned that this was a mistake, you
state that you thought so and so about it, is it not possible that a greater mistake was
made in condemning the Sanitarium managers for doing something that you thought had
been done, when in reality it had not, neither had such a thing been contemplated by them?
While Dr. Kellogg was in Europe, there was some talk of attempting to
erect a medical college building in Chicago, a committee was appointed, and some sites
looked at, and some rough sketches made, but further than this nothing was done, for there
seemed to be no possibility of securing the money with which to erect it, and besides,
when Dr. Kellogg returned from Europe, he was opposed to going ahead with the plan.
The following, taken from the records of the American Medical Missionary
College, will show just what was done with reference to the building just referred to:
The Board of Trustees of the American Medical Missionary College met Monday at nine o'clock, June 19,
1899, in the Hospital Committee Room, Battle Creek, Mich. Present, trustees Judge
Jesse Arthur, Dr. H. F. Rand, and Dr. A. B. Olsen. Present on invitation, Dr. Wm. A.
George and Dr. J. M. Craig; Judge Arthur being president pro tem., presided at
The meeting was opened by
prayer by Dr. H. F. Rand. Dr. Olsen then made a brief statement of his visit to the
meeting of the Association of American Medical Colleges and stated that the American
Medical Missionary college was not voted upon at the meeting, but action was deferred
until another year. He then emphasized the importance of securing a suitable
building for the College to be located in Chicago; he stated he believed that this
would aid greatly in putting the College on a favorable basis before the world and
secure a desirable recognition. That it should be remembered that the chief
reason why the Board of Health of Illinois did not recognize our school fully was because
it had not a suitable building for clinical work and instruction.
After a free discussion of
the matter, Dr. Rand offered and moved the adoption of the following resolution, which
motion was seconded by Dr. Olsen, and unanimously carried and said resolution adopted;
said resolution is as follows:
is the sense of this Board of Trustees that this College should be provided with a
suitable college building in the city of Chicago, as soon as possible, therefore be it resolved,
That as soon as practical, a suitable site in said city be procured by lease or
purchase and a college building be erected thereon, to be completed within a year from
this date, and to cost not to exceed the sum of $65,000 in all; and that the property
of this College known as No. 28 College Place, Chicago, Ill., be disposed of as soon as it
can be sold at a reasonable price, and the proceeds of such sale be used in procuring such
site and erecting such college building; and further, that a committee composed of the
Chairman, Jesse Arthur, and the Secretary, Dr. A. B. Olsen, and Will K. Kellogg, who is
invited to act as a member of the committee, of which invitation the secretary is directed
to notify him, is hereby appointed to carry into effect the objects and purposes of this
resolution with full power and authority to act in the premises, and further that said
committee is requested to have prepared plans and specifications for said building and
submit to this Board for consideration."
JESSE ARTHUR, Pres. pro tem.
A. B. OLSEN, Secretary.
This action was taken several months after your testimony relating to the Chicago building
was received, but it never occurred to the Board that it in any way referred to the
Medical College building, because it stated that a large building had been erected,
and that money had been taken from the Battle Creek Sanitarium for the purpose.
Since at the time your testimony was received, the college had not thought
of erecting a building in Chicago, and no building had been erected -- how could one
be justly criticized for saying that no building had been erected? And
since the contemplated building of the Medical College was to be paid for by the proceeds
of the sale of the property at 28 Thirty-third Place, which is worth about $50,000,
and since no money was taken from or expected from the Battle Creek Sanitarium for its
erection, where does the misappropriation of funds by the Sanitarium Board come in?
And furthermore, the plans adopted did not contemplate the erection of a large
building, but to dispose of the building at 28 Thirty-third Place in order to secure a
location and building better adapted to the needs of the medical students. It was
never even suggested that the Sanitarium be in any way called upon the furnish the money
for this enterprise.
In a recent letter from your son, W. C. White, referring to the Chicago work,
we quote as follows:
You may ask, "Why was Dr. Kellogg reproved for a work being done by his associated while he was in Europe?" Mother says in answer to this, that
"it is Dr. Kellogg's plans which have shaped the medical missionary work in Chicago," and that as matters are presented to her, "whatever
is done, he is the doer of it."
Does God accuse a man of being guilty of something he was entirely ignorant of and had no part in whatever except to disapprove of when he was informed of the facts?
Hamilton, New Castle,
Jan. 3, 1899.
To the Sanitarium Board.
"I write to ask you if you will
not make some substantial donations to our San. at Summer Hill, Sydney.... Dr.
Kellogg thinks he can raise a thousand dollars to furnish the building.
"I am directed by the Lord to
call upon you to do something for us, and to do it now." "Some division of
your funds must be made for this purpose."
An Appeal for the
Work in Australia, 1899, p. 36:
"The B. C. San. has received thousands of dollars in donations which should be passed over to institutions of other
countries which are struggling for an existence. And more than this, the
profits of the San should largely be used in helping similar institutions in needy
circumstances. I am now directed by the Lord to call upon you to do something for us
and to do it without delay. Some division of your fund must be made for this
4595 --- --- Sec.
3303 All the funds of said Corporation shall be faithfully and exclusively used for the purposes thereof,
as set forth in its articles, and the same shall be wholly used within the State [of Michigan].
It might be of interest in this connection to state that you were quite a large
stockholder in the Health Reform Institute, and that when it was proposed to re-organize,
you were advised of the fact and you gave instruction to the managers of the Sanitarium as
to the distribution of your stock. The minutes of the Sanitarium Board of June 25,
1899, contain the following:
A list of thirty-nine names from Sister White to become stockholders
was read by the secretary and accepted.
We also quote part of a letter from the secretary acknowledging the receipt of the names.
BATTLE CREEK, MICH.,
June 6, 1899.
ELDER W. C. WHITE,
New South Wales.
Dear Brother: I acknowledge receipt of your two blanks relating to Sister
White's stock in the old Health Reform Institute. We are glad to receive the
names sent, and will see that they are notified at once, as the time expires July 1st, but
as the names have already been received and acted upon by the Board, we have dated them in
June, and when signed and returned, they will be entered as stockholders in the Michigan
Sanitarium and benevolent Association. As you intimate in your letter, there are a
number on the list who have had stock assigned them and certificates have been sent.
We will forward to the others at once, also the Declaration of Principles.
Elder Haskell sent us his name, and recommended a number who were already
stockholders. We notice that your name is not on the list, but have included
it. If you will sign the enclosed blanks, and also have the other parties sign and
return, I will see that they are properly entered on our stockholders' book.
It would afford us pleasure at
any time to keep you informed in reference to the progress and general outline of the work.
Anything I can do for you at any time in reference to any matters mentioned above, I will
be glad to do it.
. . .
With kind wishes to
your mother and all friends,
(Signed) W. H. HALL, Sec'y
When you authorized the distribution of your stock at the time of the reorganization, the
Lord knew that one of the fundamental principles with reference to the distribution of the
funds was that the same should be wholly used within the State.
The stockholders may have been at fault in permitting the managers to
reorganize in the way in which they did, but since they did reorganize under a charter
which demanded that all funds be wholly used within the State, were they not
morally and legally bound to respect the regulation of the "powers that be."
Had the managers acceded to the demand, "I am now directed by the Lord to call
upon you to do something for us and to do it without delay," would they not have
violated the Bible instruction given in Romans 13:1, "Let every soul be subject unto
the higher powers. For there is no power but of God: the powers that be
are ordained of God"?
While the demand, "some division of your funds must be made for
this purpose," could not be granted, the managers of the Sanitarium did lend their
best efforts toward securing money for you elsewhere and as a result several thousands of
dollars were sent to you.
Notwithstanding these facts Dr. Kellogg and the Sanitarium managers were
severely criticized, apparently for the reason that they refused to send part of the
Sanitarium earnings to Australia when they knew that by so doing they would be violating
the charter under which they were organized. We say apparently for these reasons,
because previous to 1899 the work of Dr. Kellogg and his associates received the highest
kind of commendation from you as is evidenced by the following quotations from your
writings prior to this time:
The medical missionaries are doing the long-neglected work which God gave to the church in Battle Creek. They
are giving the last call to the supper He has prepared.
In order to be carried forward aright the medical missionary work needs talent. It requires strong and willing
hands and wise discriminating management. But can this be while those in responsible
places -- presidents of conferences and ministers -- bar the way? The Lord has moved upon Dr. Kellogg and his associates to do the work which belongs to the
church, ... and God has placed his precious work in the hands of those who will take it up and carry it forward.
If you feel no interest in the work that is going forward, if you will not encourage medical missionary work in the churches, it will be done without your consent, for it is the work of God and it must be
Special Testimonies to Ministers and Workers, No. 10, March, 1897, p. 1:
wish to say that the work that is being done by Dr. Kellogg is not to be regarded as a
strange work, for it is the very work that every church that believes the truth for this
time should long since have been doing.... It is a work of God's own appointment.
The Danger of Rejecting Light, -- Feb. 6, 1896:
You are worried and
perplexed because Dr. Kellogg is gathering disproportionately in the medical missionary work because his work far exceeds the work being done in
the churches by the General Conference. What is the matter? It is plain that the light given by God has not been acted upon. Men have supplemented God's plans by their
own plans. The prosperity of the medical missionary work is in God's order. This work must be carried to the highways and the hedges.
SUNNYSIDE, COORANBONG, May 19, 1898.
Dear Brother Irwin:
. . .
The complaint comes, Dr. Kellogg has gathered up all the young men he can get, and therefore we have no
workers. But this is the very best thing that could be done for the young men
and the work. To you, as President of the General Conference, and to Brother
Evans, as president of the General Conference Association, and to Brother Durland, as
President of the Michigan Conference, I would say, Continue to work with tact and ability.
Get some of these young men and young women to work in the churches. Combine
medical missionary work with the proclamation of the third angel's message.... Send
out into the churches workers who will get the principles of health reform, connected with
the third angel's message, before every church in Michigan. See if the breath of
life will not come into these churches....
The indifference among our ministers in regard to health reform and medical mission- ary work is surprising.
Even those who do not profess to be Christians treat the subject with greater
reverence than do some of our own people, and they are going in advance of us.
Brother Irwin, take hold of health reform. If any of our ministers have the idea that the medical
missionary work is gaining undue preponderance, let them take the men who have been
working in these lines with them into their fields of labor, two here and two there.
Let the ministers receive these medical missionaries as they would receive
Christ, and see what work they can do.
Feb. 21, 1899 -- To Elders Irwin, Prescott, Waggoner, and Jones:
All in responsible positions, every minister in
the Conference, are to be true yoke-fellows of Dr. Kellogg. All who from God
and Jesus Christ whom he has sent, should acknowledge that Dr. Kellogg has been
instructed by the mighty Counsellor.
The message of truth has gone
from the Sanitarium at Battle Creek to all parts of the inhabited world.
The world must have the
light. Medical missionary work gives opportunity to communicate light and to present
our faith to those of all classes and all grades of society. This work ought to
have been done; and would have been done if God's people had been converted to the truth;
if they had studied the Word with humble hearts, if they had reverenced the Creator of the
world instead of exalting themselves and seeking, as many have done, to counterwork Dr.
Would that there were men who had the
same zeal for the Master, the same courtesy, the same love for the truth of God that Dr.
Kellogg has. He has not betrayed his trust. The Lord has wrought with
him in his surgical operations, giving him wisdom and success that the world marvels at.
I know that when
admonitions and warnings have been given, Dr. Kellogg has not despised these warnings
and set them aside.... The truth is going forth from the Sanitarium at Battle
Creek as from no other center in our work.
Let no man think it is his
prerogative to plan the way in which Dr. Kellogg shall work.... Neither Bro. M-----
nor any other Brother need suppose that God has laid upon him the burden of setting Dr.
Kellogg in right methods of work.
In 1899 when the leaders in the medical work could not consci- entiously accept the
message in which you stated that they had taken money from the Battle Creek Sanitarium
to erect buildings in Chicago, you sent a message in which you severely reprimanded
these same men for carrying on this work in such an aggressive manner. In some of
these messages, "An Appeal for the Work in Australia," p. 13, you state as
Time and means are being absorbed in a work which is carried forward
too earnestly in one direction.... The Lord has not appointed this.
If the Lord did not appoint this, why did He so highly commend it, and why were
the results so eminently satisfactory? In another message received in 1900, you
state concerning the medical missionary work in Chicago: "I have no hesitancy in
saying God did not set you at that work in Chicago." If God did
not set Dr. Kellogg at this work in Chicago, why did he (Dr. K.) receive the following
message from you?
I am more than pleased with the work that is being accomplished for
a class that never would be restored unless merciful, compassionate hands reached
TO THEM WHERE THEY ARE.
Other statements of criticism were received during 1899 and 1900, but all
seemed to be directed at the medical leaders because they failed to comply with your
request to send money to Australia.
In the spring of 1901 when on your way to the General Conference in Battle
Creek, you had an opportunity to study the medical missionary work in Chicago --
it was on this occasion that you asked "where are the buildings" -- and
later to come in contact with the work in Battle Creek, your views with reference to the
work seemed to change somewhat, as will be seen by what follows:
Well, while I was praying
and was sending up my petition, there was as on other times -- I saw a light
circulating right round in the room; and a fragrance like the fragrance of flowers, and
the beautiful scent of flowers, and then the Voice seemed to speak gently, and said
that I was to "accept the invitation of My servant, John Kellogg, and
make his house your home." Then the word was, "I have appointed him as
My physician. You can be an encouragement to him." That is why I
am here, and that is why I am at his home. Now I want in every way possible, if
I can, to treat Dr. Kellogg as God's appointed physician, and I am going to do it.
Now God has not blessed us as
He would have blessed us had there been an appre- ciation of the work that He is
carrying on. I thank God that Dr. Kellogg has not sunk into despondency and
infidelity. I have been afraid of it, and I have written some very straight
things to him, and it may be, Dr. Kellogg -- if he is here -- that I have written too
strong; for I felt as though I must get hold of you by the power of all the might I
had. But I have seen the work that has been carried on; and how can anybody see it
and not see that God is at work? That is the mystery to me. I can not
understand it. I can not explain it.
Your testimony of Feb. 27, 1900, to Dr. Kellogg states, "I have no hesitancy in
saying that God did not set you at that work in Chicago." One year
later, just a few days after you investigated the medical missionary work in Chicago, and
at the time when the Lord called Dr. Kellogg "My servant," and
appointed him as His physician, you state with reference to the medical
missionary work as follows: "But I have seen the work that has been carried on,
and how can anybody see it and not see that God is at work? That is the
mystery to me. I can not understand it. I can not explain it."
General Conference Bulletin, 1901, p. 25:
Mrs. E. G. White: "The institution under the management of
Dr. Kellogg has done a great work for the education of the youth. It has
sent forth more workers in the cause in medical missionary gospel lines than any
other agency I know of among our people throughout the world. And I ask
you, How have you treated the matter?"
General Conference Bulletin, 1901, p. 184:
E. G. White: "Do not divorce yourselves from the medical
missionary work. Dr. Kellogg has been almost driven to despair as he has sought for
some way in which he could bring the truth more prominently before the world....
"I will tell you of a place
where the workers labor on economical lines, where they may be even too economical.
This is at the Sanitarium."
General Conference Bulletin, 1901, p. 203:
Mrs. E. G. White: "Over and over again instruction was given
that our health institutions were to reach all classes of people.... When I
heard that Dr. Kellogg had taken up the medical missionary work, I encouraged him with
heart and soul, because I knew that only by this work can the prejudice which exists
in the world against our faith be broken down.
"Dr. Kellogg has been
carrying too heavy a load, and our own people have been standing by, warring against
him. [Do you sanction the present warring against him?] His work has been
made heavier and harder because of lack of sympathy shown by those who ought to have seen
the importance of the work he was doing.
"Cautions were given Dr.
Kellogg showing him that his work was to reach the higher classes by maintaining the very
highest standard in the Sanitarium. This is the only way in which the higher classes
can be reached, and I felt that our people are highly honored because God has placed
among us an instrumentality that could reach the higher classes....
"I encouraged Dr. Kellogg
all I could.... He did not need any of your discouragement. The
responsibility of the lives in his hands was enough. As he prayed about his work and
then took up the most difficult cases where if the knife had slipped one hair's breadth it
would have cost a life, God stood by his side, and an angel's hand was upon his hand
guiding it through the operation. All human beings are of value in the sight of
God, because they are purchased by the blood of his only begotten Son. He wants
every one to stand in close connection with him... The medical missionary work
is doing this and it should have the support of every one of you."
(At present time, as in the past, before opera- tions are performed all
those who perform and assist in the operations have a season of prayer, and the results of
these operations are even more successful than they were in 1901 and previous to this
time. Since the success in 1901 and prior to this was attributed to the God's
standing by the surgeon's side, and an angel's hand upon his hand, is the great degree of
success which accompanies the surgical operations at the present time attributed by you to
the same watchful care of our Heavenly Father and his angels?)
"I wish to tell
you that soon there will be no work done in ministerial lines, but medical missionary
"You will never be
ministers after the gospel order till you show a decided interest in the medical
missionary work, the gospel of healing and blessing and strengthening....
"God wants every soul to be
imbued with the Holy Spirit. He wants those
who have felt it their duty to circulate disparaging reports about Dr. Kellogg and the
medical missionary work to be converted. Take hold of the gospel ministry as it
During the spring of 1901 when you stated before a large audience in the College library
that God was in the medical missionary work and that he called Dr. Kellogg "My
servant" and appointed him as "His physician," you also at
this very time (April, 1901) recommended that Dr. Kellogg be ordained to the ministry,
and in a testimony to Dr. S------, dated October 12, 1901, stated as follows:
I hope you will not refuse the invitation which Dr. Kellogg has given you
to go to Battle Creek which Dr. Kellogg has given you to go to Battle Creek and spend some
time there.... I hope that you will go to Battle Creek; for I must tell you that
the counsel the Lord has given me for you is that you should be associated with other
physicians.... The counsel given me by the Lord for you is that you should connect
with the physicians at Battle Creek, regarding yourself as one who needs additional
qualifications to those you now have. I have a deep interest in you, and I greatly
desire your success. But you can not be what you should be in all lines until you
associate with other competent, trustworthy physicians. God says of Dr.
Kellogg, "He is my physician. Respect him and sustain him."
During this period Dr. Kellogg was preparing the Living Temple, the teachings of
which you, two years later, claimed the Lord showed you would "sweep away the whole
Is it possible that the Lord would so fully indorse a man and his work as you
claim that the Lord did that of Dr. Kellogg, when he was engaged in preparing a work that
would tend to undermine the principles of the Christian religion?
Your endorsement of the work was so convincing that the General Conference
Committee was encouraged to take hold, and after due consideration a committee was
appointed to further it, and as a result the "Forward Movement" was
organized. The following, copied from the Review and Herald of Dec. 31,
1901, will further explain the objects of this movement:
THE FORWARD MOVEMENT
A Revival of the Study and Practical Application of the Physical Side of Spiritual Truth in its Relation to the Second Advent of Our Lord.
PREPARE YE THE WAY OF THE LORD.
We are living in the time when the earth should be
lightened with the glory of the message which is to prepare the way for the coming of the
Lord. It is time for the truth to shine forth. The light of life must reach
all those who sit in darkness. It is a time of privilege and a time of opportunity.
"Arise, shine; for thy light is come." We have been strangely slow
to appreciate the meaning of the light committed to us, and slow to impart it to others.
It is plain that a decided advance must be made. There must be an awakening
and a new experience among all his people.
The very circumstances as
shaped by the providence of God seem to indicate that the time has come for a genuine
revival of interest throughout the whole denomination in that phase of the gospel
truth which relates to the body as the temple of the living God. It has been a
long time since there was such a general movement of this kind. In the meantime a
whole new generation has grown up, and many thousands have received the message. It
is true that these truths have been taught among us during these years, but their
importance as an integral part of the message gospel has not always been appreciated,
and in too many cases their practical application has been largely neglected. During
these years there has been a wonderful increase of light, and a development of the truths
which were but dimly perceived in former years, so that today there is offered to this
people a system of truth dealing with the principles which govern our physical well-being,
such as has not been committed to any other people since the days of Israel. These
facts and their meaning were considered at the Council of the General Conference Committee
and other brethren, which was held in Battle Creek, Oct. 23 to Nov. 3, 1901, and it was
decided to conduct a special educational effort in behalf of the gospel of health for at
least six months, beginning with January, 1902. This work has since been placed
under the direction of a central committee composed of the following persons: W. W.
Prescott, Chairman; J. H. Kellogg, W. A. Spicer, G. W. Thompson, A. J. Read, E. R. Palmer.
The general scope and purpose of this effort are indicated by its name, "The
Forward Movement: A Revival of the Study and Practical Application of the Physical Side of
Spiritual Truth in its Relation to the Second Advent of Our Lord." We hope
to make this a real forward movement in Christian experience, based upon a study of the
complete gospel for spirit, soul, and body. We hope to set forth the right way of
living, the pathway of an intelligent faith in the revelation of God's life, and thus to
have teaching positive rather than negative. It will be a study of the gospel of
life, the gift of God's life to man, and how to cooperate with God's purpose in this gift.
In order to carry out the design
to make this movement a general one, the central committee has suggested the forming of
local committees in the different parts of the field, to direct the work in their several
districts, especially in the matter of health conventions and other meetings for practical
instruction in the application of the principles studied. The central committee has
also asked the co-operation of the editors of all our publications in the United States,
and as far as practicable in other countries, that space may be granted for articles by
special writers, a large number of whom have been asked to contribute.
"A book is also being
written by Dr. J. H. Kellogg for use in this movement. This book will contain
twenty-six chapters, thus providing one chapter as the basis of a study for each week
during the six months. The title of the book, "The Living Temple,"
suggests the general plan of the work. Viewing the body as the temple of the
Holy Ghost, the writer gives such instruction in the essential principles of anatomy and
physiology as will enable one to apply intelligently in daily life those rational
methods for the preservation of health and the cure of disease which are based upon
Biblical principles, and attested by a long experience.
This book will be ready
about the first of February. In the meantime there will appear in our different
publications articles which will present some of the fundamental principles upon which the
studies in "The Forward Movement" will be based.
"The hearty co-operation
of all the people is earnestly asked for, that this effort may be the means of real
and permanent blessing. More definite suggestions for organized efforts will be made
later, and through other channels which we hope will commend themselves as worthy of being
adopted. It has been decided to merge the Reading Circle into this larger
educational effort, and that work will therefore not be carried forward as a distinct
department. It is for this reason that no announcements have appeared concerning it.
The headquarters of this movement
will be at the office of the General conference, and any correspondence relating to it
should be addressed to "The Forward Movement," 267 W. Main St., Battle Creek,
In behalf of the Central
(Signed) W. W. PRESCOTT, Chairman.
THE REBUILDING OF THE BATTLE CREEK SANITARIUM
Series B, No. 6, 1904.
The Battle Creek Sanitarium was erected against the expressed
will of God. Presidents of Conferences and others were consulted, it is
true, and they assented to the plans presented, because they did not desire
to differ with the leader of the medical work when they could possibly agree with
him. And besides, they had not received all the messages that he had
received. Those who had not seen the testimonies that the leaders in the medical
work had seen, were not responsible for what they did not know.
(a) The Sanitarium was erected against the expressed will of God.
(b) Presidents of Conferences and others assented to the plans
because they did not desire to differ with the leaders of the medical work when
they could possibly agree with him.
(c) Presidents of Conferences and others had not received all the
messages that the leaders in the medical work had seen.
The Sanitarium was burned Feb. 18, 1902, therefore if God expressed his will
with reference to its rebuilding, He probably did so after Feb. 18, 1902. Prior to
this there was apparently no occasion for an expression concerning the rebuilding.
For several years previous to the fire the leaders in the medical work had done everything
that they possibly could to "establish plants in many places," and as a
result between sixty and seventy centers had been established in this and foreign
countries during the past ten years. This branch of the work had grown to such an
extent that you cautioned us not to be so aggressive. "The medical missionary
work is not to be made all and in all." --Vol. 8, p. 161.
Several other statements to the same effect are to be found in your writings.
(a) If the Sanitarium was erected against the expressed will of God,
some evidence of such an expression should be in evidence, and after a diligent search we
find in Series B, No. 6, p. 5, under the title, "The Burning of the Sanitarium,"
dated St. Helena, Cal., Feb. 20, 1902, the following:
To-day we received the sad news of the burning of the Battle Creek Sanitarium.
And from page 9 of the same testimony under the caption, "A Solemn Caution," we quote as follows:
A solemn responsibility rests upon those who have charge of the Battle Creek Sanitarium.
Will they build up in Battle Creek a mammoth institution, or will they carry
out the purpose of God by making plants in many places? I pray God that a work
may be done that will be done for the best interests of the work and the cause of God....
Message after message has been sent that plants shall be made in many places. A most solemn review should now be made.
This is the only message we have been able to find that can be considered as being the expressed
will of God relating to the rebuilding of the Sanitarium, and from it can be clearly
seen that the erection of a mammoth institution was not in accordance with the
"purpose of God," according to your testimony.
The receipt of this message by you on the very day you received word of the
burning of the Sanitarium, and the fact that it gives plain instruction with reference to
what you state was God's purpose regarding the rebuilding of the Sanitarium and also that
explicit instruction as given in it in the following words: "A solemn
review should now be made," and because of the enormous responsibilities
involved, makes it one of more than ordinary importance.
Since "presidents of conferences and others" are excused from all
responsibility in connection with the rebuilding of the Sanitarium because they did not
wish to differ with the leader in the medical work, and because they had not seen the
testimonies that the leaders in the medical work had seen, the whole responsibility of
whatever was done is laid upon the leaders in the medical work.
We have made a thorough search through Dr. Kellogg's private files of
testimonies which we have had access to for the past twelve years, and have been unable to
find a single line from you pertaining to the rebuilding of the Sanitarium, or anything
that might be construed as being the expressed will of God that the Sanitarium
should not be rebuilt in Battle Creek, that "presidents of conferences and
others" have not had access to, and further than this, every leader in the medical
work denies any knowledge of such a message or messages being received.
The last additions to the old Sanitarium, the hospital and chapel, were both
made at your request. As late as several years after the erection of the hospital
and chapel, Dr. Kellogg in a letter to you mentioned that the Sanitarium was short of
accommodations, and in reply to this you stated as follows in a letter dated New Castle,
Dec. 29, 1898:
Now Dr. Kellogg, I think I wrote to you, in- quiring if you could not
dispose of my property two buildings in Battle Creek. I need the money so much....
I ask you, Can my property be sold? You say the Sanitarium needs more
room. Will you, that is, the Sanitarium, not you personally, take the place, and
let me know how much you will give for it? I hope you will help us in this way
This property was so far away from the Sanitarium that it could not be utilized by the
Sanitarium, but in order to help you, the Food Company purchased it and sent the money to
you in Australia. The letter referred to is on file and can be produced if
Since all of the recent adding of building to building as far as the old
Sanitarium was concerned was endorsed and approved by you (see General Conference
Bulletin, 1903, p. 86) as late as December, 1898, you asked the Sanitarium to
purchase from you property to the amount of $3,000 or $4,000, and since the medical
leaders had been the means of "establishing plants in many places," wherein did
they go contrary to the "expressed will of God," prior to 1902, as far as the
erection of buildings are concerned?
The majority of people believe that the testimony which appears
in Series B, No. 6, "The Burning of the Sanitarium," was in the hands of the
"leaders in the medical work," and why should they believe otherwise, for as no
explanation is given, they are allowed
to think that the testimony was sent and that in the erection of
the Sanitarium the "leaders in the medical work" went in direct opposition to
the "expressed will of God," but such is not the case, for this message has
never been received by the "leaders in the medical work," and was not known by
them to have existed prior to its appearance in print in Series B, No. 6, 1905, several
years after the erection of the Sanitarium.
The facts pertaining to the sending out of this important message can be
obtained from a letter written by one of your trusted helpers who had been with you a
great many years, and doubtless gives the facts. This letter is dated St. Helena,
Cal., March 16, 1906:
To B. L. G., B. C. San.,
Battle Creek, Mich.
Your letter of February 17 was
duly re- ceived and no doubt you have been anxiously looking for a reply, so this morning
I will try to write you a few lines in answer to your questions.
I intend only to repeat to you what
I know to be facts leaving you to draw your own decision....
Now with reference to the other
article to which you refer in Series B, No. 6, "The Burning of the Sanitarium," dated
February 20, 1902, you say this is referred to as evidence that light was given the
medical men of which ministers knew nothing. This article dated Feb. 20, 1902, two
days after the fire, I find by reference to our record was not copied from Sister
White's manuscript until August, 1903. In August 1903, it was placed in the
hands of her workers and copied on the typewriter Aug. 2, 1903. But so far as our
records show, it was never sent out to any one until it was sent to the printers for
publication in December, 1905....
For years Sister White has been sending out
communications discouraging the adding of building to building in Battle Creek....
Both the medical and ministerial brethren have had these things to guide them for a number
of years; so there is no excuse either for the doctors or the ministers for any
part that they may have acted contrary to this counsel.
It is difficult to comprehend why such a vital message as this should have been withheld,
and since it was withheld, it is still quite difficult to imagine what good purpose was
served by publishing it three years later in Series B, No. 6, especially when a false
impression has been created by its appearance in this connection.
Had A. G. Daniells, W. W. Prescott, and the presidents of conferences and
others referred to, had this message, we feel confident that the present large Sanitarium
building would not be standing in Battle Creek to-day, for we believe that these men would
not have lent their support to the furtherance of a plan so extensive as this one was when
it was in opposition to the plain statement of the testimony. The co-operation of
these men was necessary, and had they not promised to co-operate in a plan that would
insure the means necessary for the erection of the building, the "leaders in the
medical work" could not and would not have gone ahead with the plans adopted.
General Conference Bulletin, 1903, p. 86:
Mrs. E. G. White: "And when the Sanitarium there
was burned, our people should have studied the messages of reproof and warning sent them
in former years, and taken heed....
I had many things written out, but I thought,
I will not say a word to condemn any one. I will keep quiet. When the
planning for the new building was taken up, I think there were no questions or
propositions sent me about it from those in charge.
In view of these facts I wish to respectfully ask you who is responsible for the erection
of the present Sanitarium as you state "against the expressed will of God"?
Since you exonerated the presidents of conferences and others from all
responsibility in this matter because they had not seen the testimony, are you willing to
as fully exonerate the "leaders in the medical work" because they did not see
the testimony, and had no more light on the subject than did the "presidents of
conferences and others"?
(b) Are the "presidents of conferences and others" --
Elders Daniells, Prescott, and others -- so easily influenced by the "leader
of the medical work," that in order to concur with him they are willing to sacrifice
a principle? If these men are so easily influenced, can they be considered safe and
(c) If the presidents of conferences and others did not receive all the
messages that the leaders in the medical work had seen, we respectfully ask that you refer
us to any such, for after a very thorough search we have been unable to find a single
massage or part of a message that can be construed as being the expressed will of God that
the Sanitarium should not be rebuilt, that the "presidents of conferences and
others" have not had.
After the Sanitarium was rebuilt, it could have been sold to good advantage,
but when the proposition was brought to your attention, you said, "The Sanitarium
must not be sold." If such a serious mistake was made in erecting it
"against the expressed will of God," what was the objection to selling it and
following out the instruction which you sent in August, 19092, which stated that it would
have been more pleasing to the Lord had the Sanitarium been removed to a more salubrious
The foregoing refers entirely to your testimonies, but there is one other point upon which
I would like some information, and that is with reference to your books. I have been
told that several of your works contain material very similar to that of other authors,
and it has been stated by those who have worked with you and others familiar with your
work that you consulted these freely in the preparation of your books, and have felt free
to appropriate many of their sayings and ideas without giving credit for the same.
This, of course, gives one the impression that you are the author of all. Are your
books, such as Great Controversy, Desire of Ages, and the Life of
Paul, entirely original matter, and are they, as is always claimed as far as I know,
what God has revealed to you?
From the preface of your book, Life of Paul, published in 1883, I
The writer of this book, having received especial help from the Spirit
of God, is able to throw light upon the teachings of Paul and their application to our own
time as no other authors are prepared to do. She has not suffered herself to be
drawn aside to discuss theories or to indulge in speculation. No extraneous matter
is introduced. Consequently much that is contained in other books, which is
interesting to the curious, and has a certain value, but which is, after all, little
more than theory, finds no place in the work.
After looking through this book carefully and comparing it with the book entitled Life
and Epistles of the Apostle Paul, by Conybeare and Howson, the third edition of which
was published in 1855, I find over two hundred places in your book which correspond very
closely to passages in the book by Conybeare and Howson. I find upon inquiry that
your work Sketches from the Life of Paul is no longer in print and can not be
had. In conversation with a gentleman who was formerly a member of the Review and
Herald Board, I found upon making inquiry that he was of the opinion that the publishers
of Conybeare and Howson's book requested that the Review and Herald stop publishing your
book for the reason that it contained so much material which was identical with and
similar to that contained in Conybeare and Howson's book. Whether or not this is a
fact, I am not prepared to say, but this I do know, that the book is no longer published
and that it is very difficult to obtain a copy.
From the Review and Herald of 1883, "The largest Prophetic
Journal in America" relative to your book, Sketches from the Life
of Paul, we quote as follows: "It is divided up into thirty-two convenient
chapters, and so far as Seventh-day Adventists are concerned, will be an end of all
controversy in reference to many theological difficulties which have perplexed the church
Review and Herald, Aug. 28, 1883, p. 550:
"Sketches from the Life of Paul."
Having lately had the privilege of reading
"Life of Paul," by Sister White, I would like to say to the readers of
the Review that I have been greatly benefited. I have truly become more
acquainted with the great apostle. He seems more like a dear brother, who, with all
the talents, learning, and divine grace, longed for love and sympathy like one of
us. Oh, how thankful we ought to be for the precious light given through "Spirit
Aurora, July 25.
At the time this book was published, Elder Uriah Smith was the Editor of the Review
and Herald, and that he was thought well of by you is evidenced by what you wrote
concerning him to Elder Haskell in 1902, which we quote:
I feel very tender toward Elder Smith. My life interest in the
publishing work is bound up with his. He came to us as a young man, possessing
talents that qualified him to stand as an editor. How I rejoice that qualified him
to stand as an editor. How I rejoice as I read his articles in the Review --
so excellent, so full of spiritual truth. I thank God for them. I feel a
strong sympathy for Elder Smith, and I believe that his name should always appear in the Review
as the name of the leading editor. Thus God would have it. When some
years ago his name was placed second, I felt hurt. When it was again placed first, I
wept and said, Thank God. May it always be there, as God designs it should be,
while Elder Smith's right hand can hold a pen. And when the power of his hand fails,
let his sons write at his dictation.
For months the Review and Herald, under the editorship of Elder Smith, contained
the statement with reference to Sketches from the Life of Paul: "It,
... so far as Seventh-day Adventists are concerned, will be an end of all controversy in
reference to many theological difficulties which have perplexed the church for ages."
As further proof that this was considered one of the most important denominational
books of the time (1884) we quote as follows from the denominational Year Book of
1884, p. 48.
5. Whereas it is very important that our leading books be
widely circulated, and public libraries present one of the best avenues of circulation,
Resolved, That we
recommend Sketches from the Life of Paul, The United States in Prophecy,
and The Sanctuary to be placed in these libraries, ... and that the Society
furnish these volumes to the State Societies for this purpose, at one-fourth the
Adopted by International Tract and
Missionary Society of Seventh-day Adventists, Nov. 14, 1883, as presented by the Committee
on Resolutions. W. C. White, Chairman.
It would seem from this that it contained great light, even in advance of that contained
in the Bible, because it settled difficulties which had perplexed the church for
years. As other evidences that it contained advanced light, the Review and
Herald published the statement from Mr. L. Johnson in which he wrote concerning this,
as follows: "Oh, how thankful we ought to be for the precious light given through
the Spirit of Prophecy."
Why was this great and precious light which was given through the "Spirit
of Prophecy" and which was of such vital importance that it settled controversies
over theological difficulties which had perplexed the church for ages so effectively
suppressed? It is now nearly a quarter of a century since this book was
suppressed. Do you sanction the suppression of the writings of the Spirit of Prophecy?
In order to make clear what I mean with reference to the similarity in the two books, I will arrange some of the matter in parallel columns:
SKETCHES FROM THE LIFE OF PAUL
BY MRS. E. G. WHITE
The judges sat in the open air, upon seats hewn out in the rock, on a platform which was ascended by a flight of stone steps from the valley below.
Had his oration been a direct attack upon their gods, and the great men of the city who were before him, he would have been in danger of meeting the fate of Socrates.
An extensive and profitable business had grown up at Ephesus from the manufacture and sale of these shrines and images.
Only their reverence for the temple saved the apostle from being torn in pieces on the spot. With violent blows and shouts of vindictive triumph, they dragged him from the sacred enclosure.
In their excitement they flung off their garments as they had years before at the martyrdom of Stephen and threw dust into the air with frantic violence.
This fresh outbreak threw the Roman captain into great perplexity. He had not understood Paul's Hebrew address and concluded from the general excitement that his prisoner must be guilty of some great crime.
The loud demands of the people that Paul be delivered into their hands made the commander tremble. He ordered him to be immediately taken into the barracks and examined by scourging that he might be forced to confess his guilt.
Among the disciples who ministered to Paul at Rome was one Onesimus, a fugitive slave from the city of Colosse. He belonged to a Christian named Philemon a member of the Colossian church. But he had robbed his master and fled to Rome.
LIFE AND EPISTLES OF THE APOSTLE PAUL
BY CONYBEARE & HOWSON
The judges sat in the open air, upon seats hewn out in the rock, on a platform which was ascended by a flight of stone steps immediately from the Agora.
Had he begun by attacking the national gods in the midst of their sanctuaries, and with the Areopagites on the seats near him, he would have been in almost as great danger as Socrates before him.
From the expressions used by Luke, it is evident that an extensive and lucrative trade grew up at Ephesus from the manufacture and sale of these shrines.
A furious multitude rushed upon the apostle, and it was only their reverence for Holy Place which preserved him from being torn to pieces on the spot.
They hurried him out of the sacred inclosure and assailed him with violent blows.
In their rage and impatience they tossed off their outer garments (as on that other occasion when the garments were laid at the feet of Saul himself) and threw dust into the air with frantic violence.
This commotion threw Lysias into new perplexity. He had not been able to understand the apostle's Hebrew speech and when he saw its results he concluded that his prisoner must be guilty of some enormous crime.
He ordered him therefore to be taken immediately into the barracks and to be examined by a torture in order to elicit a confession of his guilt.
But of all the disciples now ministering to Paul at Rome none has for us a greater interest than the fugitive Asiatic slave Onesimus. He belonged to a Christian named Philemon, a member of the Colossian church. But he had robbed his master and at last found his way to Rome.
This is not an isolated case. In your book, Great Controversy, we make the
following comparisons between it and Wylie's History of the Waldenses, and also
between your book and D'Aubigne's History of the Reformation:
BY MRS. E. G. WHITE
The bull invited all Catholics to take up the cross against heretics. In order to stimulate them in this cruel work, it absolved them from all ecclesiastical pains and penalties,
it released all who joined the crusade from any oaths they might have taken; it legalized their title to any property which they might have illegally acquired, and promised remission
of all their sins to such as should kill any heretic. It annulled all contracts made in favor of the Vaudois, ordered their domestics to abandon them, forbade all persons to give them
any aid whatever and empowered all persons to take possession of their property.
HISTORY OF THE WALDENSES
BY Rev. J. A. WYLIE
The bull invited all Catholics to take up the cross against the heretics and to stimulate them in this pious work it absolved them from all ecclesiastical pains and penalties,
general and particular, it released all who joined the crusade from any oaths they might have taken; it legitimatized their title to any propertythey might have illegally acquired;
and promised remission of all their sins to such as should kill any heretic. It annulled all contracts made in favor of Vaudois, ordered their domestics to abandon them,
forbade all persons to give them any aid whatever, and empowered all persons to take possession of their property.
BY MRS. E. G. WHITE
In the gloom of his dungeon, John Huss had foreseen the triumph of true faith. Returning, in his dreams to the humble parish where he had preached the gospel, he saw the pope and his bishops
effacing the pictures of Christ which he had painted on the walls of his chapel.
The sight caused him great distress; but the next day he was filled with joy as he beheld many artists busily engaged in replacing the figures in greater numbers and brighter colors.
When their work was completed, the painters exclaimed to the immense crowds surrounding them,
"Now let the popes and bishops come! They shall never efface them more!" Said the reformer as he related his dream, "I am certain that the image of Christ will never be effaced.
They have wished to destroy it, but it shall be painted in all hearts by much better preachers than myself."
HISTORY OF THE REFORMATION
BY MERLE D'AUBIGNE
One night the holy martyr saw in imagination from the depths of his dungeon the pictures of Christ that he had painted on the walls of his oratory, effaced by the pope and his bishops.
The vision distressed him; but on the next day he saw many painters occupied in restoring these figures in greater numbers and in brighter colors. As soon as their task was ended,
the painters, who were surrounded by an immense crowd, exclaimed,
"Now let the popes and bishops come! they shall never efface them more!" ... "I am no dreamer," replied Huss, "but I maintain this for certain that the image of Christ
will never be effaced. They have wished to destroy it, but it shall be painted afresh in all hearts by much better preachers than myself."
BY MRS. E. G. WHITE
The Waldenses felt that God required more of them than merely to maintain the truth in their own mountains; that a solemn responsibility rested upon them to let their light shine forth
to those who were in darkness; that by the mighty power of God's word they were to break the bondage which Rome had imposed.
It was a law among them that all who entered the ministry should, after taking charge of a church at home, serve three years in the missionary field. As the hands of the men of God
were laid upon their heads the youth saw before them not the prospect of earthly wealth or glory, but possibility a martyr's fate.
The missionaries begun their labors at the foot of their own mountains, going forth two and two, as Jesus sent out his disciples. These co-laborers were not always together, but often met
for prayer and counsel, thus strengthening each other in the faith. To make known the nature of their mission would have insured its defeat; therefore they concealed their real character
under the guise of some secular profession, most commonly that of merchants or peddlers. They offered for sale silks, jewelry and other valuable articles, and were received as merchants
where they would have been repulsed as missionaries.
All the while their hearts were uplifted to God for wisdom to present a treasure more precious than gold or gems.
They carried about with them portions of the Holy Scriptures concealed in their clothing or merchandise, and whenever they could do so with safety, they called the attentions
of the inmates of the dwelling to these manuscripts. When they saw that an interest was awakened, they left some portion with them as a gift.
HISTORY OF THE WALDENSES
BY Rev. J. A. WYLIE
To maintain the truth in their own mountains was not the only object of this people. They felt their relations to the rest of Christendom. They sought to drive back the darkness,
and reconquer the kingdom which Rome had overwhelmed. They were an evangelistic as well as an evangelical church.
It was an old law among them that all who took orders in their church should, before being eligible to a home charge, serve three years in the missionfield. The youth on whose head
the assembled bards laid their hands, saw in prospect not a rich benefice, but a possible martyrdom.
The ocean they did not cross. Their mission field was the realms that lay outspread at the foot of their own mountains. They went forth two and two, concealing their real character
under the guise of a secular profession, most commonly that of merchant or peddlers. They carried silks, jewelry, and other articles, at that time not easily purchased save at distant marts,
and they were welcomed as merchants where they would have been spurned as missionaries. The door of the cottage and the portal of the baron's castle stood equally open to them. But their address
was mainly shown in selling without money and without price, rarer and more valuable merchandise than the gems and silks which had procured their entrance. They took care to carry with them
concealed among their wares or about their persons, portions of the Word of God, their own transcription commonly, and to this they would drawn the attention of the inmates.
When they saw a desire to possess it, they would freely make a gift of it where the means of a purchase were absent.
Various explanations are offered to explain the great similarity between some of
your books and those of other authors which antedated yours several years. The most
is that it was the fault of the proofreader in that she neglected
to put in quotation marks; such an explanation certainly shows
gross ignorance as regards the duties of a proofreader.
The proofreader is not supposed to know where the manuscript comes from; their
duty is to "follow copy," consequently is not responsible for the
omission of quotation marks from manuscript where they have not previously appeared;
moreover, in the particular case referred to, quotation marks could not be readily used,
for as will be seen by a comparison of the matter from both books, whole sentences are not
copied, but whole phrases are, and in many instances the thought is taken and only a few
of the identical words used, but these are of such a character that it is very easy to
recognize where they were taken from.
Your book, Life of Paul, so manifestly similar to Conybeare and
Howson's book, does not contain a single statement or any evidence whatever [to indicate]
that it was largely taken from another author. What is the natural conclusion?
Your Great Controversy for the earlier editions, was the same, but I
am informed by a prominent member of the denomination that he protested to your son, W. C.
White, against sending out literature in this manner and as a result the preface in Great
Controversy was changed so as to indicate that other authors were consulted in its
The foregoing are by no means all the evidences of what seems to be plagiarism
there are in your writings, but these will serve to illustrate the question I wish
answered, viz., Is that special light you claim to have from God revealed to you, at least
to some extent through your reading the various commentaries and other books treating of
I am informed by a trustworthy person who has had an opportunity to know, that
you in the preparation of your various works, consulted freely other authors; and that it
was sometimes very difficult to arrange the matter for your books in such a way as to
prevent the readers from detecting that many of the ideas had been taken from other
HOW SHOULD WE PAY TITHES?
I have just had placed in my hands a copy of a communication from you to Elder ------, dated Mountain View, Cal., Jan. 22, 1906, which I quote as follows:
Mountain View, Cal.
Jan. 22, 1906
I wish to say to you,
Be careful how you move. You are not moving wisely. The least you have to
speak about the tithe that has been appropriated to the most needy and most discouraging
fields in the world, the more sensible you will be.
It has been presented to me for years that
my tithe was to be appropriated by myself to aid the white and colored ministers who were
neglected and did not receive sufficient to properly support their families.
When my attention was called to aged ministers, white or black, it was my special duty to
investigate into their necessities and supply their needs. This was to be my special
work, and I have done this in a number of cases. No man should give notoriety to the
fact that in special cases the tithe was used in that way.
In regard to the colored work in the South,
that field has been and is still being robbed of the means that should come to the workers
in that field. If there have been many cases where our sisters have appropriated
their tithe to the support of the ministers working for the colored people in the South,
let every man, if he is wise, hold his peace.
I have myself appropriated my tithe to the
needy cases brought to my notice. I have been instructed to do this,
and as the money is not withheld from the Lord's treasury, it is not a matter that should
be commented upon; for it will necessitate my making known these matters, which I do not
desire to do, because it is not best.
Some cases have been kept before me for
years, and I have supplied their needs from the tithe, as God has instructed me to do.
And if any person shall say to me, "Sister Whie, will you appropriate
my tithe where you know it is most needed?" I shall say, "Yes,"
and I will and I have done so. I commend those sisters who have placed their tithe
where it is most needed to help do a work that is being left undone; and if this matter is
given publicity, it will create a knowledge which would better be left as it is. I
do not care to give publicity to this work, which the Lord has appointed me to do and
others to do.
I send this matter to you that you shall not
make a mistake. Circumstances alter cases. I would not advise that any one
make a practice of gathering up the money. But for years there have been now and
then persons who have lost confidence in the appropriation of the tithe who have placed
their tithe in my hands and said that if I did not take it they would themselves
appropriate it to the family of the most needy minister they could find. I have
taken the money, given a receipt for it, and told them how it was to be appropriated.
I write this to you so that you shall keep
cool and not become stirred up and give publicity to this matter lest many more shall
follow their example.
This seems to be a reasonable position with reference to the payment of the tithe,
and it is gratifying to know that one who has given so much thought and attention to the
subject should consider it in this light.
It is quite difficult to understand why you should be so solicitous lest your
manner of distributing the tithe should be made public, especially when the Lord
instructed you that it was the proper way.
Perhaps if people generally knew that you distributed your own tithe, and
commended some others to do likewise, they would feel that it was their privilege to do
the same, and by so doing would make it impossible to carry on a large
"denominational machine," and also make it impossible for so many officials to
make such frequent trips to distant lands and around the world.
As an illustration of the enormous expense incurred in operating the work, we
quote from a recent article on this subject:
In the conference of the State of Pennsylvania, where for years has
prevailed full-fruited organization rule, there is shown a loss in membership of
nearly one hundred souls. Yet here in this country is where most of our
ministers are laboring. The records show that each additional member in America was
secured at an average expenditure of $552 tithe, and not less than nine months' labor.
In Pennsylvania an expenditure of $16,500 and a year's labor of a dozen preachers
could not prevent actual retrogression in point of numbers.
In view of these facts is it not very probable that the Lord is calling upon
individuals to see that their own tithe is placed where it will accomplish the greatest
amount of good?
Your writings deal quite extensively with the subject of health reform, and you are quoted
by Seventh-day Adventists as having special light from God on this subject. We have
read everything we can find from you pertaining to it, and conclude from what we have read
that you wish to be understood as having special light from God on this point --
are we correct in this conclusion?
We have read also Dr. L. B. Cole's Philosophy of Health, published
first in 1853, a book which was so popular that it went through twenty-six editions and
thirty-five thousand copies were disposed of. In your works we have not found a
single essential point with reference to health reform which is not to be found in Dr.
Cole's and other books written several years before you wrote anything on the subject.
Since your writings on this point contain so much that is identical with that which
is contained in books by other authors, are we not to infer that the special light you
have upon this subject came, through your reading Dr. Cole's, Dr. Jackson's, and other
writings on this particular topic, and also as in the case where you saw it in a new
light when the selfishness of taking the lives of animals to gratify a perverted
appetite was presented to you by a Catholic woman?
That Dr. Cole recognized God as the author of our being and the One who
controls our bodies is evidence from the following written in 1853:
Cole's Philosophy of Health,
Published 1853, p. 8, 26th Ed.:
"The laws which govern our constitutions are divine; and to their violation there is affixed a penalty, which must sooner or later be met.
And it is as truly a sin to violate one of these laws as it is to violate one of the ten commandments."
Aug. 5, 1896:
"The laws governing the physical nature are as truly divine in their origin and character as the law of the ten commandments."
Testimonies Vol. 2, p. 70:
"It is just as much a sin to violate the law of our being as to break one of the ten commandments."
The foregoing are only a very few of the many things in your writings which seem to me to be inconsistent and contradictory.
You have requested in the following words to write them:
"I was directed by the Lord to request them and many others who have perplexities and grievous things in their minds regarding the testimonies that I have
borne, to specify what their objections and criticisms are. The Lord will help
me to answer these objections and to make plain that which seems to be intricate."
"They should certainly do this if they are loyal to the
directions God has given."
We have tried to be loyal in this matter and trust that this communication will receive
your personal attention.
Since you, "a messenger of the Lord," have been instructed to make
this appeal to us and since the Lord has said that He would help you to answer these
objections and make plain that which seems to be intricate, we take the Lord at his word
and ask you as his messenger to see that these perplexities are made clear to us.
Since what is quoted from your writings seems to be inconsistent and
contradictory, what position can we take when asked, "Do you believe the
Among the Seventh-day Adventists this is the question which at the present time
is very prominent and if an affirmative answer is not forthcoming, the individual is
practically disfellowshipped. The question "Do you believe in the Lord Jesus
Christ as your personal Saviour?" is conspicuous by its absence -- but,
"Do you believe in Sister White?" "Do you believe the testimonies?"
are questions asked so frequently that the Bible seems to be no longer the foundations of
the faith of most Seventh-day Adventists.
Hoping to find some one who could explain these difficulties we have asked
others about them but have found none who could offer any explanation, all stating that
they were surprised to know that such things existed. A short time ago a conference
official asked what I thought of the testimonies. I replied that I could best answer
him by showing him some of the things I am sending you. After reading them carefully
he was astonished, and said that he did not know that such a condition existed. I
asked him what his position was now since he knew some of the things which existed in your
writings, he replied that there is evidently "a human side to the testimonies."
In view of these facts, and there are hundreds of others, we respectfully ask,
Is there a human side to the testimonies?
In conclusion, lest my motive in making these comparisons and asking these
questions be misunderstood, I wish to state that my only object in gathering them together
and sending them, has been to comply with the request made by you in the testimony which
prefaces this. I have an honest and sincere desire to know the truth, and I desire
above everything else that the Lord will help you to make a plain and truthful statement
of the facts. Ever since my first acquaintance with your work I have considered you
as a fallible messenger of the Lord, and still continue to do so, and I know of no one
outside of the Bible writers who has written so much which is so thoroughly wholesome and
good. Personally I have received great benefit from your instructions and advice,
and trust my confidence in you and your work shall not be shaken by the determined efforts
of some of the leading men of the denomination to make myself and associates accept their
interpretation of your writings. I firmly believe that the Lord has led you in a
remarkable way. I also believe that at times you have been, as you stated in your
testimony, influenced by what others have told you, and as a result have written and made
statements which have been used greatly to the detriment of innocent persons. I feel
confident that were you aware of all the facts you would not for a moment countenance many
of the things that are being done to undermine the confidence of the people in our
work. The Seventh-day Adventist denomination as a whole has placed you in such a
position that they must accept everything you say or write as being inspired and
equivalent to the Bible, and for this reason should you make a mistake, you can readily
see how far-reaching and terribly unjust the results might be, especially if there be
individuals in places of authority who are of a designing nature. I wish further to
state that it is not my intention to have this letter printed and circulated, but if it is
not answered within a reasonable length of time, say within thirty days, I shall no
hesitancy in allowing any one who may inquire with reference to my views concerning the
testimonies to read the letter. I feel that I shall be justified in doing this for
the reason that it has been represented to the people generally that those connected with
the Sanitarium do not believe the testimonies, and I feel in justice to myself that
persons who desire to know, should know why I do not consider everything you write or say
as being inspired. And my reasons for this belief are because of the facts which are
presented in this letter.
I am yours for the Truth.
Charles E. Stewart, M.D.
NOTE: Mrs. White never replied to this letter.