Ellen White and PhrenologyCompiled by Brother Anderson
Introduction to PhrenologyPhrenology emerged in the late eighteenth century, proposing that the shape and size of various regions of the human skull could reveal an individual's character traits, intelligence, and personality. Developed by Franz Joseph Gall in the early 1800s, phrenology suggested that the brain was composed of distinct "organs," each responsible for different faculties like love, wit, or aggression. Gall believed these organs grew or shrank depending on their use, and their prominence could be detected by examining the contours of the skull. Phrenology gained significant popularity in the mid-nineteenth century, particularly in Europe and the United States, where it was used as a tool for diagnosing mental problems, choosing a marriage partner, or making employment decisions. However, as modern neuroscience developed, phrenology was debunked and dismissed as lacking any scientific validity.
Phrenology as QuackeryPhrenology was to people as presented as a scientific or medical field of study, but it was really quackery. Renato Sabbatini explains: Phrenology was introduced as a supposedly scientific medical discipline...but its easy application by self-taught experts quickly led to its use by quacks for commercial exploitation of gullible persons, very much like astrology, palm-reading, tarot and similar esoteric approaches. "Phrenological Parlours" sprouted throughout Europe and the USA in the popular heyday of this movement, between 1820 and 1842. People used the advice of phrenologists for everything, including for hiring employees, for selecting a partner for marriage and for diagnosing mental illness or the origin of psychological afflictions.
Mrs. White Denounces PhrenologyMrs. White denounced phrenology in an 1862 testimony: "The sciences of phrenology, psychology, and mesmerism are the channel through which he comes more directly to this generation and works with that power which is to characterize his efforts near the close of probation. From this testimony, the following can be ascertained about phrenology:
This is a serious assessment indeed! If true, phrenology was extremely dangerous to the spiritual life of any Christian and should be avoided at all costs. At a camp-meeting in New Zealand in 1893, Mrs. White described how the people requested her to speak on the dangers of phrenology which she claimed to have seen in vision: "Elder McCullagh preached in the evening, and in the course of his sermon, spoke of the evil effects of the study of, and placing dependence in, the science of phrenology. He showed that its tendency was to lead men to undervalue the power of the grace of God, and to place too high an estimate on their own judgment. Some who had devoted much time to the study of phrenology, and placed much dependence upon it, were offended, and spoke freely against what had been said. Quite a number spoke of their interest in phrenology, and their desire to know wherein its study was injurious. After breakfast, the regular program for the forenoon was suspended, and I presented to the people some of their dangers, as they had been shown to me before coming to this country."3 Thus, it is evident that Mrs. White took a public stance against phrenology from at least 1862 through the early 1890s.
Did Mrs. White Practice What She Preached on Phrenology?In 1864 the Whites visited Dr. Jackson's health reform institute in Dansville, New York. Ronald Numbers explains that Mrs. White brought her sons Edson and Wille to Dr. Jackson for a phrenology reading (for which Dr. Jackson charged five dollars per reading).4 She wrote to some close friends sharing her elation with the doctor's flattering findings: "I think Dr. Jackson gave an accurate account of the disposition and organization of our children. He pronounced Willie's head to be one of the best that has ever come under his observation. He gave a good description of Edson's character and peculiarities. I think this examination will be worth everything to Edson."5 Evidently Mrs. White felt safe from the power that she had warned just two years earlier to be "the most powerful agent to deceive and destroy souls." When James was healthy, she had spoken of how "large and active" were his "cautiousness, conscientiousness, and benevolence." She noted that these had "been special blessings in qualifying him for his business career." However, during his illness these "special developments, which had been a blessing to him in health, were painfully excitable, and a hindrance to his recovery."6 Later, she incorporated some of the teachings of the deceptive and dangerous science of phrenology into her health writings.
Mrs. White Teaches Phrenology NonsenseAccording to the pseudo-science of phrenology, "the animal organs of the brain were located in the back and lower part of the head, while organs of intellect and sentiment occupied the frontal region."7 Heating the back of the head brought blood to this area and supposedly stimulated the sexual passions.8 Therefore, Mrs. White protested against the use of wigs by her followers: "The artificial hair and pads covering the base of the brain heat and excite the spinal nerves centering in the brain. The head should ever be kept cool. The heat caused by these artificial coverings induces the blood to the brain. The action of the blood upon the lower or animal organs of the brain, causes unnatural activity, tends to recklessness in morals, and the mind and heart are in danger of being corrupted."7
ConclusionWhile Mrs. White publicly denounced Phrenology as destroying "virtue" and while claiming to have visions from God showing it was a channel for demons, she was privately paying a physician to perform phrenology readings on her sons. Phrenology had such a hold upon her, that she later incorporated phrenology ideas into her writings. Either Mrs. White was mistaken about it being a channel for demons, or else she was involved in channeling demonic power.
Citations1. Renato M.E. Sabbatini, Phrenology, the History of Brain Localization, Brain & Mind, March 1997. 2. Ellen White, Testimonies, vol. 1, 290, 296-297. 3. Ellen White, Review and Herald, June 6, 1893. 4. Ronald Numbers, Prophetess of Health: Ellen G. White and the Origins of Seventh-day Adventist Health Reform (Knoxville, TN: University of Tennessee Press, 1992), 90-91. 5. Ellen White, Letter 6, 1864 (to Bro. and Sister Lockwood, Sep. 14, 1864, from Jackson's clinic in Dansville, New York). 6. Ellen White, "Our Late Experience," Review and Herald, Feb. 27, 1866; James White to Ira Abbey, June 27, 1873. 7. Numbers, 158-159. 8. Ibid., 159. 9. Ellen White, Healthful Living, 1897, 185.
Category: Hypocrisy
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